For the lips of a strange woman drop as an honeycomb, and her mouth is smoother than oil:

For the lips of a strange woman drop honey, And her mouth is smoother than oil:

For the lips of a harlot are like a honeycomb dropping, and her throat is smoother than oil.

For the lips of a strange woman drop as a honey-comb, and her mouth is smoother than oil:

For the lips of a strange woman drop honey, And smoother than oil is her mouth,

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

For the lips of a loose woman are like a dripping honeycomb, and her voice is smoother than oil.

Smoother than oil - The same comparison is used in marginal reference to describe the treachery of a false friend.

The lips of a strange woman - One that is not thy own, whether Jewess or heathen.
Drop as a honey-comb - She uses the most deceitful, flattering, and alluring speeches: as the droppings of the honey out of the comb are the sweetest of all.

For the lips (a) of a strange woman drop [as] an honeycomb, and her mouth [is] smoother than (b) oil:
(a) That is, a harlot who gives herself to someone other than her husband.
(b) By oil and honey he means flattering and crafty enticements.

For the lips of a strange woman drop as an honeycomb,.... "Mulsa dicta", "honey words", as is Plautus's (e) expression. The Septuagint and Arabic versions premise something here which is not in the Hebrew text,
"do not give heed to a wicked woman;''
and the Vulgate Latin version,
"to the fallacy of a woman:''
but there is no need to connect the words by such a supplement; since, as they lie, they give a reason why it was necessary to attend to wisdom and understanding, in order to act discreetly and speak knowingly; since there is so much danger of being drawn aside by a wicked woman, a lewd and adulterous one; the kisses of whose lips, her confabulations and songs, are as pleasing to the carnal senses of men as honey is sweet to the taste; she promises them a great deal of pleasure in her embraces, and in the enjoyment of her: so the poet (f) describes an agreeable voice to be sweeter than the honeycomb;
and her mouth is smoother than oil; 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. Gersom interprets this strange woman of the imaginative faculty; and Jarchi of heresy: it is applicable enough to the whore of Rome; who, by the blandishments of pomp and grandeur, and the allurements of wealth and riches, draws many into her idolatrous practices; which are spiritual adultery, signified by her golden cup, Revelation 17:4.
(e) Rudens, Acts. 2. Sc. 3. v. 84. Poenulus, 1, 2. v. 112. (f) , Theocrit. Idyll. 21.

(Compare Proverbs 2:16). Her enticing promises are deceitful.

זרה denotes the wife who belongs to another, or who does not belong to him to whom she gives herself or who goes after her (vid., Proverbs 2:16). She appears here as the betrayer of youth. The poet paints the love and amiableness which she feigns with colours from the Song of Songs, Song 4:11, cf. Song 5:16. נפת denotes the honey flowing of itself from the combs (צוּפים), thus the purest and sweetest; its root-word is not נוּף, which means to shake, vibrate, and only mediately (when the object is a fluid) to scatter, sprinkle, but, as Schultens has observed, as verb נפת = Arab. nafat, to bubble, to spring up, nafath, to blow, to spit out, to pour out. Parchon places the word rightly under נפת (while Kimchi places it under נוּף after the form בּשׁת), and explained it by חלות דבשׁ היצאים מי הכוורת קודם ריסוק (the words דבשׁ היוצא should have been used): the honey which flows from the cells before they are broken (the so-called virgin honey). The mouth, חך = Arab. ḥink (from חנך, Arab. hanak, imbuere, e.g., after the manner of Beduins, the mouth of the newly-born infant with date-honey), comes into view here, as at Proverbs 8:7, etc., as the instrument of speech: smoother than oil (cf. Psalm 55:22), it shows itself when it gives forth amiable, gentle, impressive words (Proverbs 2:16, Proverbs 6:24); also our "schmeicheln" (= to flatter, caress) is equivalent to to make smooth and fair; in the language of weavers it means to smooth the warp.

The lips - It concerns thee to get and to use discretion, that thou mayest be able to resist those temptations to which thou art exposed.