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1The words of King Lemuel,[#sn Nothing else is known about King Lemuel aside from this mention in the book of Proverbs. Jewish legend identifies him as Solomon, making this advice from his mother Bathsheba; but there is no evidence for that. The passage is the only direct address to a king in the book of Proverbs – something that was the norm in wisdom literature of the ancient world (Leah L. Brunner, “King and Commoner in Proverbs and Near Eastern Sources,” Dor le Dor 10 [1982]: 210-19; Brunner argues that the advice is religious and not secular).]
an oracle that his mother taught him:
2O my son, O son of my womb,[#tn The form מַה (mah), normally the interrogative “what?” (so KJV, ASV, NAB, NASB) is best interpreted here as an exclamation. Tg. Prov 31:2 has “Woe!”]
O son of my vows,
3Do not give your strength to women,[#sn The word translated “strength” refers to physical powers here, i.e., “vigor” (so NAB) or “stamina.” It is therefore a metonymy of cause; the effect would be what spending this strength meant – sexual involvement with women. It would be easy for a king to spend his energy enjoying women, but that would be unwise.]
nor your ways to that which ruins kings.
4It is not for kings, O Lemuel,[#tn Heb “[It is] not for kings.”]
it is not for kings to drink wine,
or for rulers to crave strong drink,
5lest they drink and forget what is decreed,
and remove from all the poor their legal rights.
6Give strong drink to the one who is perishing,[#sn Wine and beer should be given to those distressed and dying in order to ease their suffering and help them forget.]
and wine to those who are bitterly distressed;
7let them drink and forget their poverty,[#tn The subjects and suffixes are singular (cf. KJV, ASV, NASB). Most other English versions render this as plural for stylistic reasons, in light of the preceding context.; #tn The king was not to “drink and forget”; the suffering are to “drink and forget.”]
and remember their misery no more.
8Open your mouth on behalf of those unable to speak,[#sn The instruction to “open your mouth” is a metonymy of cause; it means “speak up for” (so NIV, TEV, NLT) or in this context “serve as an advocate in judgment” (cf. CEV “you must defend”).; #sn The instruction compares people who cannot defend themselves in court with those who are physically unable to speak (this is a figure of speech known as hypocatastasis, an implied comparison). The former can physically speak; but because they are the poor, the uneducated, the oppressed, they are unable to conduct a legal defense. They may as well be speechless.]
for the legal rights of all the dying.
9Open your mouth, judge in righteousness,[#tn The noun צֶדֶק (tsedeq) serves here as an adverbial accusative of manner. The decisions reached (שְׁפָט, shÿfat) in this advocacy must conform to the standard of the law. So it is a little stronger than “judging fairly” (cf. NIV, NCV), although it will be fair if it is done righteously for all.]
and plead the cause of the poor and needy.
10Who can find a wife of noble character?[#sn The poem begins with a rhetorical question (a figure of speech known as erotesis). This is intended to establish the point that such a noble wife is rare. As with wisdom in the book of Proverbs, she has to be found.; #tn The first word in the Hebrew text (אֵשֶׁת, ’eshet) begins with א (alef), the first letter in the Hebrew alphabet.; #tn Heb “a woman of valor.” This is the same expression used to describe Ruth (e.g., Ruth 3:11). The term חַיִל (khayil) here means “moral worth” (BDB 298 s.v.); cf. KJV “a virtuous woman.” Elsewhere the term is used of physical valor in battle, e.g., “mighty man of valor,” the land-owning aristocrat who could champion the needs of his people in times of peace or war (e.g., Judg 6:12). Here the title indicates that the woman possesses all the virtues, honor, and strength to do the things that the poem will set forth.]
For her value is far more than rubies.
11The heart of her husband has confidence in her,[#tn The first word of the second line begins with בּ (bet), the second letter in the Hebrew alphabet. The verb בָּטַח (batakh) means “to trust; to have confidence in.” With the subject of the verb being “the heart of her husband,” the idea is strengthened – he truly trusts her. Cf. NCV “trusts her completely”; NIV “has full confidence in her.”]
and he has no lack of gain.
12She brings him good and not evil[#tn The first word of the third line begins with ג (gimel), the third letter of the Hebrew alphabet.; #sn The joining of these two words, “good” and “evil,” is frequent in the Bible; they contrast the prosperity and well-being of her contribution with what would be devastating and painful. The way of wisdom is always characterized by “good”; the way of folly is associated with “evil.”]
all the days of her life.
13She obtains wool and flax,[#tn The first word of the fourth line begins with דּ (dalet) the fourth letter of the Hebrew alphabet. The verb דָרַשׁ (darash) means “to seek; to inquire; to investigate.” The idea is that she looks for the wool and flax to do her work, but the whole verse assumes she has obtained it. This verb also occurs in the hymn of Ps 111, which says in v. 2 that “the works of the Lord are searched.” One word used in another passage is not that significant; but the cumulative effect of words and ideas suggest that the composition of this poem is influenced by hymnology.]
and she is pleased to work with her hands.
14She is like the merchant ships;[#tn The first word of the fifth line begins with ה (he), the fifth letter of the Hebrew alphabet.; #sn The point of the simile is that she goes wherever she needs to go, near and far, to gather in all the food for the needs and the likes of the family. The line captures the vision and the industry of this woman.]
she brings her food from afar.
15She also gets up while it is still night,[#tn The first word of the sixth line begins with ו (vav), the sixth letter of the Hebrew alphabet.]
and provides food for her household and a portion to her female servants.
16She considers a field and buys it;[#tn The first word of the seventh line begins with ז (zayin), the seventh letter of the Hebrew alphabet.sn The word “considers” means “to plan carefully” in accordance with her purposes. The word is often used in the book of Proverbs for devising evil; but here it is used positively of the woman’s wise investment.]
from her own income she plants a vineyard.
17She begins her work vigorously,[#tn The first word of the eighth line begins with ח (khet), the eighth letter of the Hebrew alphabet.tn Heb “she girds her loins with strength.” The idea is that of gathering up the long robes with a sash or belt so that they do not get in the way of the work. The point of the figure is readiness for work. But to say she girds herself with “strength” means that she begins vigorously. “Strength” here would be a comparison with the sash.]
and she strengthens her arms.
18She knows that her merchandise is good,[#tn The first word of the ninth line begins with ט (tet), the ninth letter of the Hebrew alphabet.sn This is the word for “taste.” It means her opinion or perception, what she has learned by experience and therefore seems right.]
and her lamp does not go out in the night.
19Her hands take hold of the distaff,[#tn The first word of the tenth line begins with י (yod) the tenth letter of the Hebrew alphabet.sn The words for “hands” are often paired in poetry; the first (יָד, yad) means the hand and the forearm and usually indicates strength, and the second (כַּף, kaf) means the palm of the hand and usually indicates the more intricate activity.; #tn The verb שִׁלַּח (shilakh), the Piel perfect of the verb “to send,” means in this stem “to thrust out; to stretch out.” It is a stronger word than is perhaps necessary. It is a word that is also used in military settings to describe the firmness and forthrightness of the activity (Judg 5:26).]
and her hands grasp the spindle.
20She extends her hand to the poor,[#sn The parallel expressions here underscore her care for the needy. The first part uses “she spreads her palm” and the second “she thrusts out her hand,” repeating some of the vocabulary introduced in the last verse.; #tn The first word of the eleventh line begins with כּ (kaf), the eleventh letter of the Hebrew alphabet.]
and reaches out her hand to the needy.
21She is not afraid of the snow for her household,[#tn The first word of the twelfth line begins with ל (lamed), the twelfth letter of the Hebrew alphabet.; #sn “Snow” is a metonymy of adjunct; it refers to the cold weather when snow comes. The verse is saying that this time is not a concern for the wise woman because the family is well prepared.]
for all of her household are clothed with scarlet.
22She makes for herself coverlets;[#tn The first word of the thirteenth line begins with מ (mem), the thirteenth letter of the Hebrew alphabet. The word rendered “coverlets” appears in 7:16, where it has the idea of “covered.” K&D 17:335 suggests “pillows” or “mattresses” here. The Greek version has “lined overcoats” or “garments,” but brings over the last word of the previous verse to form this line and parallel the second half, which has clothing in view.]
her clothing is fine linen and purple.
23Her husband is well-known in the city gate[#tn The first word of the fourteenth line begins with נ (nun), the fourteenth letter of the Hebrew alphabet. The form is the Niphal participle of יָדַע (yada’); it means that her husband is “known.” The point is that he is a prominent person, respected in the community.; #tn Heb “gate”; the term “city” has been supplied in the translation for clarity.sn The “gate” was the area inside the entrance to the city, usually made with rooms at each side of the main street where there would be seats for the elders. This was the place of assembly for the elders who had judicial responsibilities.]
when he sits with the elders of the land.
24She makes linen garments and sells them,[#tn The first word of the fifteenth line begins with ס (samek), the fifteenth letter of the Hebrew alphabet.sn The poet did not think it strange or unworthy for a woman of this stature to be a businesswoman engaged in an honest trade. In fact, weaving of fine linens was a common trade for women in the ancient world.]
and supplies the merchants with sashes.
25She is clothed with strength and honor,[#sn The idea of clothing and being clothed is a favorite figure in Hebrew. It makes a comparison between wearing clothes and having strength and honor. Just as clothes immediately indicate something of the nature and circumstances of the person, so do these virtues.; #tn The first word of the sixteenth line begins with ע (ayin), the sixteenth letter of the Hebrew alphabet.; #sn This word appears in Ps 111:3 which says that the Lord’s work is honorable, and here the woman is clothed with strength and honor.]
and she can laugh at the time to come.
26She opens her mouth with wisdom,[#tn The first word of the seventeenth line begins with פּ (pe), the seventeenth letter of the Hebrew alphabet.sn The words “mouth” (“opens her mouth”) and “tongue” (“on her tongue”) here are also metonymies of cause, referring to her speaking.]
and loving instruction is on her tongue.
27She watches over the ways of her household,[#tn The first word of the eighteenth line begins with צ (tsade), the eighteenth letter of the Hebrew alphabet.]
and does not eat the bread of idleness.
28Her children rise up and call her blessed,[#tn The first word of the nineteenth line begins with ק (qof), the nineteenth letter of the Hebrew alphabet.sn The deliberate action of “rising up” to call her blessed is the Hebrew way of indicating something important is about to be done that has to be prepared for.]
her husband also praises her:
29“Many daughters have done valiantly,[#tn The first word of the twentieth line begins with ר (resh), the twentieth letter of the Hebrew alphabet.; #tn Or “women” (NAB, NIV, NRSV, NLT).; #tn The word is the same as in v. 10, “noble, valiant.”]
but you surpass them all!”
30Charm is deceitful and beauty is fleeting,[#tn The first word of the twenty-first line begins with שׁ (shin), the twenty-first letter of the Hebrew alphabet. The graphic distinction between שׁ (shin) and שׂ (sin) had not been made at the time the book of Proverbs was written; that graphic distinction was introduced by the Masoretes, ca. a.d. 1000.; #sn The verse shows that “charm” and “beauty” do not endure as do those qualities that the fear of the Lord produces. Charm is deceitful: One may be disappointed in the character of the one with beauty. Beauty is vain (fleeting as a vapor): Physical appearance will not last. The writer is not saying these are worthless; he is saying there is something infinitely more valuable.]
but a woman who fears the Lord will be praised.
31Give her credit for what she has accomplished,[#tn The first word of the twenty-second line begins with ת (tav), the last letter of the Hebrew alphabet.; #tn Heb “Give her from the fruit of her hands.” The expression “the fruit of her hands” employs two figures. The word “fruit” is a figure known as hypocatastasis, an implied comparison, meaning “what she produces.” The word “hand” is a metonymy of cause, meaning her efforts to produce things. So the line is saying essentially “give her her due.” This would either mean give her credit for what she has done (the option followed by the present translation; cf. TEV) or reward her for what she has done (cf. NAB, NIV, NLT).]
and let her works praise her in the city gates.