PROVERBS 31:1-31

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB (MT versing)
The Words of Lemuel	The Words of King Lemuel’s Mother		Advice to a King	The Sayings of Lemuel
31:1-9  (1-9)	31:1	31:1	31:1	31:1
	31:2-3  (2-3)	31:2-9  (2-9)	31:2-7	31:2-3  (2-3)
	31:4-7  (4-7)			31:4-5  (4-5)
				31:6-7  (6-7)
	31:8-9  (8-9)		31:8-9	31:8-9  (8-9)
Description of a Worthy Woman	The Virtuous Wife	Acrostic Poem	The Capable Wife	The Perfect Housewife
31:10-31  (10-31)	31:10-31  (10-31)	31:10-31  (10-31)	31:10	Aleph 31:10
			31:11	Bet 31:11
			31:12	Gimel 31:12
			31:13	Dalet 31:13
			31:14	He 31:14
			31:15	Waw 31:15
			31:16	Zain 31:16
			31:17	Het 31:17
			31:18	Tet 31:18
			31:19	Yod 31:19
			31:20	Koph 31:20
			31:21	Lamed 31:21
			31:22	Mem 31:22
			31:23	Nun 31:23
			31:24	Samek 31:24
			31:25	Ain 31:25
			31:26	Pe 31:26
			31:27	Zade 31:27
			31:28	Qoph 31:28
			31:29	Resh 31:29
			31:30	Shin 31:30
			31:31	Taw 31:31

READING CYCLE THREE (see
“Bible Interpretation Seminar”)

 

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation.
You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations
above. Paragraphing is not inspired, but it is the key to following the original author’s intent, which is the heart of interpretation.
Every paragraph has one and only one subject.

1. First paragraph
2. Second paragraph
3. Etc.

CONTEXTUAL INSIGHTS

1. The last two chapters (except for Prov. 31:10-31) are from non-Israelite authors, possibly from an Ishmaelite
   tribe living in northern Arabia who had Israelite traditions.

    

   It is difficult to be sure where Lemuel’s mother’s words stop. I think v. 9. The concluding
   poem functions in two ways.

   1. summarizes the benefits and characteristics of Lady Wisdom
   2. advocates the benefits of a covenant obedient wife (i.e., “the two ways”)
   3. Many of the lines of poetry contain MASCULINE oriented VERBS.
      Lady Wisdom affects both godly men and women.

    

2. The concluding poem on the ideal wife is, in some ways, a shadow of “Lady Wisdom” in the earlier chapters
   of Proverbs.

    

   This woman has great respect and freedom to act independently from her husband.
   Her actions support the vitality of the family unit. She reaps the benefits of covenant fidelity.

   
   SPECIAL TOPIC: WOMEN IN THE BIBLE

3. The poem to an ideal wife is in an acrostic form. Every two lines start with the next letter of the Hebrew
   alphabet in order (see Psalm 119 as another example).

    

4. Please read the interesting section, “Both Sexes” in Millard Erickson, Christian Theology, second edition.
5. There are three books that have helped me in the area of strong women leaders.
   1. F. F. Bruce, Answers to Questions
   2. Gordon Fee, Gospel and Spirit
   3. Discovering Biblical Equality: Complementarity Without Hierarchy, IVP

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 31:1-9

¹The words of King Lemuel, the oracle which his mother taught him:

 ²What, O my son?

 And what, O son of my womb?

 And what, O son of my vows?

 ³Do not give your strength to women,

 Or your ways to that which destroys kings.

 ⁴It is not for kings, O Lemuel,

 It is not for kings to drink wine,

 Or for rulers to desire strong drink,

 ⁵For they will drink and forget what is decreed,

 And pervert the rights of all the afflicted.

 ⁶Give strong drink to him who is perishing,

 And wine to him whose life is bitter.

 ⁷Let him drink and forget his poverty

 And remember his trouble no more.

 ⁸Open your mouth for the mute,

 For the rights of all the unfortunate.

 ⁹Open your mouth, judge righteously,

 And defend the rights of the afflicted and needy.

31:1 “King Lemuel” There has never been a king in Israel by this name. The name “Lemuel” (BDB 541,
KB 532) means “belonging to God,” therefore, the rabbis say it is a title referring to Solomon.

1. Some ancient MSS, like Syriac and Targums, read verse 1 as “King of Massa” (cf. Gen. 25:14; 1 Chr. 1:30; JPSOA).
2. The Peshitta has “Moael, a king and prophet.”

▣ “oracle” Hebrew “burden” (BDB 672 III, KB 639 I, cf. Prov. 30:1) is prophetic imagery implying a
message God lays on a prophet’s heart. The Hebrew root is the same as massa (KB 640 III).

▣ “his mother” The training of the children was the responsibility of the mother in the early years.
Later the father took over the training of the sons and then the sages (cf. Deut. 4:9,10; 6:7,20-25; 11:19; 34:46).
Here, the mother’s words are highlighted (cf. Prov. 1:8; 6:20).

31:2 “O son of my vows” This is a statement like Hannah’s (cf. 1 Sam. 1:11).

The LXX has:

“What, my child, will you keep?

What Divine sayings?

My Firstborn, I speak to you, my son

What, child of my womb?

What, child of my vows?

It is interesting that the word “son” is repeated three times in Aramaic (i.e.,
בר, BDB 1085), not Hebrew

(בן, BDB 119). Again this illustrates a non-Israelite or later poem.

31:3 “Do not give your strength to women” This apparently refers to a large harem (cf. Deut. 17:17).
Not only were these expensive but Solomon’s experience shows other dangers (i.e., 1 Kings 11; Neh. 13:26).

▣
NASB, NKJV, NRSV, TEV, JPSOA	”destroys kings”
NJB	”ruin kings”
REB	”bring down kings”
NET	”who make eyes at kings”
Peshitta	”to the extravagance of kings”

The NASB follows the MT (“blot out”, BDB 562, KB 569, Hiphil INFINITIVE
CONSTRUCT). The UBS Text Project, p. 562, gives it a “C” rating (considerable doubt).

1. 1. למחות ‒ blot out/destroy

1. 1. ללמחות ‒ make eyes at (NEB)

The NET Bible, p. 1105, #8, mentions that the root

1. in Aramaic means “concubine”
2. in Arabic it is a negative pejorative term for loose women

31:4 “It is not for kings to drink wine” The reason given is not the evil of fermentation but that God’s
representative leaders should have clear thinking (i.e., Prov. 20:1; Eccl. 10:17). Because His special care for
the poor, needy, and defenseless are enjoined (v. 5).

SPECIAL TOPIC: ALCOHOL ‒ ALCOHOLISM

▣
NASB, NRSV	”desire”
NKJV, JPSOA	”nor” (matching lines a and b)
TEV, REB	”now craving”
NJB	”to love”

The MT has a MASCULINE NOUN (BDB 16, KB 20) which occurs only here.
The form is related to the FEMININE NOUN, “desire.”

1. 1. here ‒ או

1. desire ‒ אוה (BDB 16, KB 21, cf. Deut. 12:15,20,21; 18:6;
   
   1 Sam. 23:20)

See NIDOTTE, vol. 1, p. 304, #2

31:6-7 “Give strong drink to him who is perishing” Wine is a gift from God (cf. Gen. 27:28; Ps. 104:14-15;
Eccl. 9:7; Hos. 2:8-9; Joel 2:19,24; Amos 9:3; Zech. 10:7). The women of Jerusalem in the NT period took this verse
as a special task of theirs to minister to condemned criminals (cf. Mark 15:23).

SPECIAL TOPIC: WINE

31:8-9 “Open your mouth for the mute” This again shows God’s special care for the socially ostracized
and impoverished. The king was to defend and advocate for them on YHWH’s behalf (i.e., Ps. 72:2-4; Jer. 22;16).

NASB (UPDATED) TEXT: 31:10-31

 ¹⁰An excellent wife, who can find?

 For her worth is far above jewels.

 ¹¹The heart of her husband trusts in her,

 And he will have no lack of gain.

 ¹²She does him good and not evil

 All the days of her life.

 ¹³She looks for wool and flax

 And works with her hands in delight.

 ¹⁴She is like merchant ships;

 She brings her food from afar.

 ¹⁵She rises also while it is still night

 And gives food to her household

 And portions to her maidens.

 ¹⁶She considers a field and buys it;

 From her earnings she plants a vineyard.

 ¹⁷She girds herself with strength

 And makes her arms strong.

 ¹⁸She senses that her gain is good;

 Her lamp does not go out at night.

 ¹⁹She stretches out her hands to the distaff,

 And her hands grasp the spindle.

 ²⁰She extends her hand to the poor,

 And she stretches out her hands to the needy.

 ²¹She is not afraid of the snow for her household,

 For all her household are clothed with scarlet.

 ²²She makes coverings for herself;

 Her clothing is fine linen and purple.

 ²³Her husband is known in the gates,

 When he sits among the elders of the land.

 ²⁴She makes linen garments and sells them,

 And supplies belts to the tradesmen.

 ²⁵Strength and dignity are her clothing,

 And she smiles at the future.

 ²⁶She opens her mouth in wisdom,

 And the teaching of kindness is on her tongue.

 ²⁷She looks well to the ways of her household,

 And does not eat the bread of idleness.

 ²⁸Her children rise up and bless her;

 Her husband also, and he praises her, saying:

 ²⁹“Many daughters have done nobly,

 But you excel them all.”

 ³⁰Charm is deceitful and beauty is vain,

 But a woman who fears the Lord, she shall be praised.

 ³¹Give her the product of her hands,

 And let her works praise her in the gates.

31:10-31 This is an acrostic poem (cf. Ps. 119; Lamentations 1-2). This poem deals with the
practical aspects of married life, while Song of Songs deals with the sexual aspect of married life.

SPECIAL TOPIC: HUMAN SEXUALITY

31:10
NASB	”An excellent wife”
NKJV	”a virtuous wife”
NRSV, TEV, NJB, JPSOA	”a capable wife”
REB	”a good wife”
LXX	”a courageous wife”
Peshitta	”a diligent wife”

The MT MASCULINE NOUN (BDB 298, KB 298, KB 311) means “strength,”
“efficiency,” “wealth,” or “effective military power.” BDB #2 says it involved “moral worth,” cf. Exod. 18:21; Ruth 3:11;
1 Kgs. 1:42,52; Prov. 12:4).

This wife, blessed by covenant obedience and a knowledge of God, is effective in living out
godly wisdom in all areas of life. This impacted her family in many positive ways.

▣ “who can find” This is not meant to communicate a shortage of godly women in Israel, but
the surpassing value of a godly wife who loves, supports, and provides for her family (cf. Prov. 12:4; 18:22; 19:14).

▣ “For her worth is far above jewels” In earlier proverbs, wisdom was worth more than jewels
(cf. Ps. 3:15; 8:11; 20:15). Here, a wife full of wisdom, who lives out that wisdom for her family, embodies the
previous references! She is a great example of “Lady Wisdom.”

31:13 “flax” It (BDB 833, KB 983) is used to make linen.

▣ “And works with her hands in delight” Manual labor was YHWH’s design for mankind before
the Fall (cf. Gen. 1:28-30). Biblical faith has always extolled work. It is part of our DNA. Work gives us a sense
of worth, dignity, and purpose (i.e., Prov. 31:18-19).

31:15-16 “maidens. . .buys it” This shows that this was a lady of wealth.

31:16 The MT has a MASCULINE VERB (“plants,” BDB 642, KB 694, Qal
PERFECT) but the Masoretic scholars suggested an emendation to the FEMININE
NOUN.

31:17 “She girds herself with strength” This is literally “girds her loins.” In the ANE both men and
women wore robes. To do strenuous labor one would grab the robe through the legs and pull it tight over the
thighs (i.e., making pants). This enabled physical activity (cf. Exod. 12:11; 2 Kgs. 4:29; 9:1). Here, it is imagery
for the woman working hard.

As usual in this poem much of the imagery is MASCULINE.

31:18 This verse does not mean she works around the clock, but that by experience she is prepared
day or night for what comes. Her family’s needs are met by

1. planning
2. hard work
3. experience
4. preparations (v. 21)

31:19 “distaff” This word (BDB 507, KB 473) occurs only here. It was one of two wooden instruments
(i.e., distaff and spindle; see NIDOTTE, vol. 3, p. 626) used for making thread from wool. See NIDOTTE, vol. 2,
pp. 635-636.

31:20 Deuteronomy 15:11 admonishes covenant followers to help the poor and needy. This was one
of Job’s claims of innocence (cf. Job 31:16-20). It is a recurrent theme in Proverbs (i.e., Prov. 14:31; 19:17;
22:9). This woman knows and embodies the Law.

SPECIAL TOPIC: WEALTH

31:21
NASB, NKJV, Peshitta	”with scarlet”
NRSV, JPSOA	”in crimson”
TEV, NJB	”warm”
REB	”in double”
LXX	”are being clothed”

The MT has the PLURAL NOUN (BDB 1040, KB 1603 I; NIDOTTE,
vol. 4, p. 193) “scarlet” (cf. 2 Sam. 1:24; Jer. 4:30), which was an outward symbol of wealth.

The same root (BDB 1040 III) can mean “repeat” or “do again,” here denoting double
clothing. The UBS Text Project, p. 564, gives this a “C” rating (considerable doubt). Both fit the context.

1. 1. שׁנים ‒ scarlet

1. 1. שׁנים ‒ double

The only difference between 1. and 2. are the vowel points.

31:22
NASB, NRSV, JPSOA	”coverings”
NKJV	”tapestry”
TEV, REB	”bedspreads”
NJB	”quilts”
LXX	”cloaks for her husband”
Peshitta	”covering of tapestry”

The MT has the NOUN (BDB 915, KB 631) which seems to have something
to do with covers for a bed. The PLURAL ABSOLUTE occurs only in Prov. 7:16; 31:22; see
NIDOTTE, vol. 2, p. 677, #8; vol. 3, p. 1037.

▣ “Her clothing is fine linen and purple” This was a garment for a wealthy person (cf. Luke 16:19).
This is an expression of “the two ways.” Prosperity comes to those who are obedient to the Mosaic Covenant (cf.
Deuteronomy 30; Psalm 1).

For “linen” see
SPECIAL TOPIC: LINEN and NIDOTTE, vol. 3, pp. 711-712.

For “purple” see NIDOTTE, vol. 1, p. 498.

31:23 The activity of the wife allows the husband to be active in the community life. The gate was
the seat of

1. justice
2. commerce
3. fellowship

31:24 This wife was active in commercial trading. She not only provided for her family’s needs but
still had time to prepare merchandise to sell. See Roland deVaux, Ancient Israel, pp. 78-79.

▣ “tradesmen” This is literally “Canaanite” (BDB 489 II, KB485), which is not so much ethnic
as it is a name for traveling traders of all kinds.

However, in Zech. 14:21 it still has a negative connotation of evil merchants.

31:25 She is prepared for the future’s uncertainty. Her laughter is based on her faith in YHWH
and His covenant promises, not just her personal resources.

31:26 “She opens her mouth in wisdom” This is just the opposite of “the strange women” (Proverbs 2; 6).
The excellent wife knows wisdom and

1. lives it
2. shares it

Obviously “Lady Wisdom” of Proverbs 8-9 is in view. There are two women speaking in the ear of
every person. To which will you respond and follow?

For a good brief discussion of ANE wisdom, see NIDOTTE, vol. 4, pp. 1276-1284.

▣ “kindness” Hesed (BDB 338, KB 336 II) equals covenant loyalty. Here, it denotes
covenant wisdom.

SPECIAL TOPIC: LOVINGKINDNESS (hesed)

31:30-31 I agree with UBS Handbook for Translators that these two verses form a summary
of the poem begun in v. 10.

31:30 “vain” This word means “a vapor” (BDB 210 I, KB 236 I, cf. Eccl. 1:2; 12:8; NIDOTTE, vol. 1,
pp. 1003-1005). See full note on the use of this tem in Ecclesiastes 1:2 online.

▣ “a woman who fears the Lord, she shall be praised” This shows
the basis for the lady’s care for herself, her family, and the poor. The book starts with this emphasis (i.e., Prov. 1:7)
and ends with the same admonition.

SPECIAL TOPIC: FEAR (OT)

31:31
NASB, NKJV, NRSV, TEV, NJB, LXX, Peshitta	”give”
JPSOA, NEB	”extol”
REB	”praise”

The MT has the PLURAL VERB (BDB 678, KB 733, Qal
IMPERATIVE) “give.” The PLURAL may denote intensity. It matches the
grammatical form in the second line, “praise” (BDB 237, KB 248, Piel IMPERFECT
used in a JUSSIVE sense, PLURAL).

The UBS Text Project, p. 564, gives the MT an “A” rating (certain). This same root appears
in vv. 3,6,15,24.

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation.
You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of
the book. They are meant to be thought-provoking, not definitive.

1. Why do scholars think chapters 30 and 31 were written by non-Israelites?
2. Does v. 2 warn against harems or prostitutes?
3. Is wine prohibited by the Mosaic Law?
4. Why is there so much masculine imagery in vv. 10-31?
5. How is the “excellent wife” related to “Lady Wisdom” of chapter 8?
6. What does vv. 10-31 say about the place of the wife in Israelite society?