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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
0: 1-9. Наставления царям царя Лемуила, преподанные ему его матерью. 10-31. Похвала добродетельной жене
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter is added to Solomon's proverbs, some think because it is of the same author, supposing king Lemuel to be king Solomon; others only because it is of the same nature, though left in writing by another author, called Lemuel; however it be, it is a prophecy, and therefore given by inspiration and direction of God, which Lemuel was under in the writing of it, and putting it into this form, as his mother was in dictating to him the matter of it. Here is, I. An exhortation to Lemuel, a young prince, to take heed of the sins he would be tempted to and to do the duties of the place he was called to, ver. 1-9. II. The description of a virtuous woman, especially in the relation of a wife and the mistress of a family, which Lemuel's mother drew up, not as an encomium of herself, though, no doubt, it was her own true picture, but either as an instruction to her daughters, as the foregoing verses were to her son, or as a direction to her son in the choice of a wife; she must be chaste and modest, diligent and frugal, dutiful to her husband, careful of her family, discreet in her discourse, and in the education of her children, and, above all, conscientious in her duty to God: such a one as this, if he can find her, will make him happy, ver. 10-31.
Adam Clarke: Commentary on the Bible - 1831
The words and prophecy of King Lemuel, and what his mother taught him, Pro 31:1, Pro 31:2. Debauchery and much wine to be avoided, Pro 31:3-7. How kings should administer justice, Pro 31:8, Pro 31:9. The praise of a virtuous woman and good housewife, in her economy, prudence, watchfulness, and assiduity in labor, vv. 10-29. Frailty of beauty, Pro 31:30, Pro 31:31.
Albert Barnes: Notes on the Bible - 1834
31:0: See the introduction to Proverbs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Pro 31:1, Lemuel's lesson of chastity and temperance; Pro 31:6, The afflicted are to be comforted and defended; Pro 31:10, The praise and properties of a good wife.
John Gill
INTRODUCTION TO PROVERBS 31
This chapter contains the last part of the book of Proverbs; which some reckon the fifth, others the sixth. It contains the instructions of the mother of a prince, whose name was Lemuel, which she gave unto him; and which are so valuable, as to be annexed to the proverbs of Solomon. The preface or introduction to them is in Prov 31:1; the address to her son, Prov 31:2. The vices she cautions him against are uncleanness and intemperance; which she dissuades from, because of the pernicious consequences of both to kings and to their subjects, Prov 31:3. Advises rather to give wine and strong drink to poor people, such as are in distress; as being more useful to them, at least less prejudicial, Prov 31:6; and exhorts her son to the duties of his office; by pleading the cause of the poor and injured, and administering justice to them, Prov 31:8. And then at large describes a virtuous woman; perhaps designed as an instruction to her son in the choice of a wife, Prov 31:10; though more than that may be intended by it.
31:131:1: Իմ բանք յԱստուծոյ խօսեցեալ են, հրաման թագաւորի զոր խրատեաց զնա մայր իւր[8304]։ [8304] Ոսկան. Ամենայն բանք Աստուծոյ խօսե՛՛։
1 Իմ խօսքերն ասուած են Աստծու կողմից, իբրեւ թագաւորին ուղղուած պատգամ, որով նրան խրատել է իր մայրը:
31 Լեմուէլ թագաւորին խօսքերը, Այսինքն պատգամը, որ անոր մայրը իրեն սորվեցուց.
Իմ բանք յԱստուծոյ խօսեցեալ են, հրաման թագաւորի զոր խրատեաց զնա մայր իւր:

31:1: Իմ բանք յԱստուծոյ խօսեցեալ են, հրաման թագաւորի զոր խրատեաց զնա մայր իւր[8304]։
[8304] Ոսկան. Ամենայն բանք Աստուծոյ խօսե՛՛։
1 Իմ խօսքերն ասուած են Աստծու կողմից, իբրեւ թագաւորին ուղղուած պատգամ, որով նրան խրատել է իր մայրը:
31 Լեմուէլ թագաւորին խօսքերը, Այսինքն պատգամը, որ անոր մայրը իրեն սորվեցուց.
zohrab-1805▾ eastern-1994▾ western am▾
31:131:1 Слова Лемуила царя. Наставление, которое преподала ему мать его:
31:1 οἱ ο the ἐμοὶ εμοι me λόγοι λογος word; log εἴρηνται ερεω.1 state; mentioned ὑπὸ υπο under; by θεοῦ θεος God βασιλέως βασιλευς monarch; king χρηματισμός χρηματισμος dealing with; response ὃν ος who; what ἐπαίδευσεν παιδευω discipline ἡ ο the μήτηρ μητηρ mother αὐτοῦ αυτος he; him
31:1 דִּ֭בְרֵי ˈdivrê דָּבָר word לְמוּאֵ֣ל lᵊmûʔˈēl לְמוּאֵל Lemuel מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king מַ֝שָּׂ֗א ˈmaśśˈā מַשָּׂא utterance אֲֽשֶׁר־ ʔˈᵃšer- אֲשֶׁר [relative] יִסְּרַ֥תּוּ yissᵊrˌattû יסר admonish אִמֹּֽו׃ ʔimmˈô אֵם mother
31:1. verba Lamuhel regis visio qua erudivit eum mater suaThe words of king Lamuel. The vision wherewith his mother instructed him.
1. The words of king Lemuel; the oracle which his mother taught him.
31:1. The words of king Lamuel. The vision by which his mother instructed him:
31:1. The words of king Lemuel, the prophecy that his mother taught him.
The words of king Lemuel, the prophecy that his mother taught him:

31:1 Слова Лемуила царя. Наставление, которое преподала ему мать его:
31:1
οἱ ο the
ἐμοὶ εμοι me
λόγοι λογος word; log
εἴρηνται ερεω.1 state; mentioned
ὑπὸ υπο under; by
θεοῦ θεος God
βασιλέως βασιλευς monarch; king
χρηματισμός χρηματισμος dealing with; response
ὃν ος who; what
ἐπαίδευσεν παιδευω discipline
ο the
μήτηρ μητηρ mother
αὐτοῦ αυτος he; him
31:1
דִּ֭בְרֵי ˈdivrê דָּבָר word
לְמוּאֵ֣ל lᵊmûʔˈēl לְמוּאֵל Lemuel
מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king
מַ֝שָּׂ֗א ˈmaśśˈā מַשָּׂא utterance
אֲֽשֶׁר־ ʔˈᵃšer- אֲשֶׁר [relative]
יִסְּרַ֥תּוּ yissᵊrˌattû יסר admonish
אִמֹּֽו׃ ʔimmˈô אֵם mother
31:1. verba Lamuhel regis visio qua erudivit eum mater sua
The words of king Lamuel. The vision wherewith his mother instructed him.
31:1. The words of king Lamuel. The vision by which his mother instructed him:
31:1. The words of king Lemuel, the prophecy that his mother taught him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Имя Лемуила евр. Лемуил (ст. 1) или Лемоил (ст. 4), подобно имени Агура (XXX), традиция понимала тоже в смысле нарицательного ("Deo deditus") и считала его символическим именем Соломона. Но в новое время обычно видят в нем собственное имя царя области Масса в Идумее (Быт. XXV:14).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The words of king Lemuel, the prophecy that his mother taught him. 2 What, my son? and what, the son of my womb? and what, the son of my vows? 3 Give not thy strength unto women, nor thy ways to that which destroyeth kings. 4 It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes strong drink: 5 Lest they drink, and forget the law, and pervert the judgment of any of the afflicted. 6 Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts. 7 Let him drink, and forget his poverty, and remember his misery no more. 8 Open thy mouth for the dumb in the cause of all such as are appointed to destruction. 9 Open thy mouth, judge righteously, and plead the cause of the poor and needy.
Most interpreters are of opinion that Lemuel is Solomon; the name signifies one that is for God, or devoted to God; and so it agrees well enough with that honourable name which, by divine appointment, was given to Solomon ( 2 Sam. xii. 25), Jedediah--beloved of the Lord. Lemuel is supposed to be a pretty, fond, endearing name, by which his mother used to call him; and so much did he value himself upon the interest he had in his mother's affections that he was not ashamed to call himself by it. One would the rather incline to think it is Solomon that here tells us what his mother taught him because he tells us (ch. iv. 4) what his father taught him. But some think (and the conjecture is not improbable) that Lemuel was a prince of some neighbouring country, whose mother was a daughter of Israel, perhaps of the house of David, and taught him these good lessons. Note, 1. It is the duty of mothers, as well as fathers, to teach their children what is good, that they may do it, and what is evil, that they may avoid it; when they are young and tender they are most under the mother's eye, and she has then an opportunity of moulding and fashioning their minds well, which she ought not to let slip. 2. Even kings must be catechised; the greatest of men is less than the least of the ordinances of God. 3. Those that have grown up to maturity should often call to mind, and make mention of, the good instructions they received when they were children, for their own admonition, the edification of others, and the honour of those who were the guides of their youth.
Now, in this mother's (this queen mother's) catechism, observe,
I. Her expostulation with the young prince, by which she lays hold of him, claims an interest in him, and awakens his attention to what she is about to say (v. 2): "What! my son? What shall I say to thee?" She speaks as one considering what advice to give him, and choosing out words to reason with him; so full of concern is she for his welfare! Or, What is it that thou doest? It seems to be a chiding question. She observed, when he was young, that he was too much inclined to women and wine, and therefore she found it necessary to take him to task and deal roundly with him. "What! my son? Is this the course of life thou intendest to lead? Have I taught thee no better than thus? I must reprove thee, and reprove thee sharply, and thou must take it well, for," 1. "Thou art descended from me; thou art the son of my womb, and therefore what I say comes from the authority and affection of a parent and cannot be suspected to come from any ill-will. Thou art a piece of myself. I bore thee with sorrow, and I expect no other return for all the pains I have taken with thee, and undergone for thee, than this, Be wise and good, and then I am well paid." 2. "Thou art devoted to my God; thou art the son of my vows, the son I prayed to God to give me and promised to give back to God, and did so" (thus Samuel was the son of Hannah's vows); "Thou art the son I have often prayed to God to give his grace to (Ps. lxxii. 1), and shall a child of so many prayers miscarry? And shall all my hopes concerning thee be disappointed?" Our children that by baptism are dedicated to God, for whom and in whose name we covenanted with God, may well be called the children of our vows; and, as this may be made a good plea with God in our prayers for them, so it may be made a good plea with them in the instructions we give them; we may tell them they are baptized, are the children of our vows, and it is at their peril if they break those bonds in sunder which in their infancy they were solemnly brought under.
II. The caution she gives him against those two destroying sins of uncleanness and drunkenness, which, if he allowed himself in them, would certainly be his ruin. 1. Against uncleanness (v. 3): Give not thy strength unto women, unto strange women. He must not be soft and effeminate, nor spend that time in a vain conversation with the ladies which should be spent in getting knowledge and despatching business, nor employ that wit (which is the strength of the soul) in courting and complimenting them which he should employ about the affairs of his government. "Especially shun all adultery, fornication, and lasciviousness, which waste the strength of the body, and bring into it dangerous diseases. Give not thy ways, thy affections, thy conversation, to that which destroys kings, which has destroyed many, which gave such a shock to the kingdom even of David himself, in the matter of Uriah. Let the sufferings of others be thy warnings." It lessens the honour of kings and makes them mean. Are those fit to govern others that are themselves slaves to their own lusts? It makes them unfit for business, and fills their court with the basest and worst of animals. Kings lie exposed to temptations of this kind, having wherewith both to please the humours and to bear the charges of the sin, and therefore they ought to double their guard; and, if they would preserve their people from the unclean spirit, they must themselves be patterns of purity. Meaner people may also apply it to themselves. Let none give their strength to that which destroys souls. 2. Against drunkenness, v. 4, 5. He must not drink wine or strong drink to excess; he must never sit to drink, as they used to do in the day of their king, when the princes made him sick with bottles of wine, Hos. vii. 7. Whatever temptation he might be in from the excellency of the wine, or the charms of the company, he must deny himself, and be strictly sober, considering, (1.) The indecency of drunkenness in a king. However some may call it a fashionable accomplishment and entertainment, it is not for kings, O Lemuel! it is not for kings, to allow themselves that liberty; it is a disparagement to their dignity, and profanes their crown, by confusing the head that wears it; that which for the time unmans them does for the time unking them. Shall we say, They are gods? No, they are worse than the beasts that perish. All Christians are made to our God kings and priests, and must apply this to themselves. It is not for Christians, it is not for Christians, to drink to excess; they debase themselves if they do; it ill becomes the heirs of the kingdom and the spiritual priests, Lev. x. 9. (2.) The ill consequences of it (v. 5): Lest they drink away their understandings and memories, drink and forget the law by which they are to govern; and so, instead of doing good with their power, do hurt with it, and pervert or alter the judgment of all the sons of affliction, and, when they should right them, wrong them, and add to their affliction. It is a sad complaint which is made of the priests and prophets (Isa. xxviii. 7), that they have erred through wine, and through strong drink they are out of the way; and the effect is as bad in kings, who when they are drunk, or intoxicated with the love of wine, cannot but stumble in judgment. Judges must have clear heads, which those cannot have who so often make themselves giddy, and incapacitate themselves to judge of the most common things.
III. The counsel she gives him to do good. 1. He must do good with his wealth. Great men must not think that they have their abundance only that out of it they may made provision for the flesh, to fulfil the lusts of it, and may the more freely indulge their own genius; no, but that with it they may relieve such as are in distress, v. 6, 7. "Thou hast wine or strong drink at command; instead of doing thyself hurt with it, do others good with it; let those have it that need it." Those that have wherewithal must not only give bread to the hungry and water to the thirsty, but they must give strong drink to him that is ready to perish through sickness or pain and wine to those that are melancholy and of heavy heart; for it was appointed to cheer and revive the spirits, and make glad the heart (as it does where there is need of it), not to burden and oppress the spirits, as it does where there is no need of it. We must deny ourselves in the gratifications of sense, that we may have to spare for the relief of the miseries of others, and be glad to see our superfluities and dainties better bestowed upon those whom they will be a real kindness to than upon ourselves whom they will be a real injury to. Let those that are ready to perish drink soberly, and it will be a means so to revive their drooping spirits that they will forget their poverty for the time and remember their misery no more, and so they will be the better able to bear it. The Jews say that upon this was grounded the practice of giving a stupifying drink to condemned prisoners when they were going to execution, as they did to our Saviour. But the scope of the place is to show that wine is a cordial, and therefore to be used for want and not for wantonness, by those only that need cordials, as Timothy, who is advised to drink a little wine, only for his stomach's sake and his often infirmities, 1 Tim. v. 23. 2. He must do good with his power, his knowledge, and interest, must administer justice with care, courage, and compassion, v. 8, 9. (1.) He must himself take cognizance of the causes his subjects have depending in his courts, and inspect what his judges and officers do, that he may support those that do their duty, and lay those aside that neglect it or are partial. (2.) He must, in all matters that come before him, judge righteously, and, without fear of the face of man, boldly pass sentence according to equity: Open thy mouth, which denotes the liberty of speech that princes and judges ought to use in passing sentence. Some observe that only wise men open their mouths, for fools have their mouths always open, are full of words. (3.) He must especially look upon himself as obliged to be the patron of oppressed innocency. The inferior magistrates perhaps had not zeal and tenderness enough to plead the cause of the poor and needy; therefore the king himself must interpose, and appear as an advocate, [1.] For those that were unjustly charged with capital crimes, as Naboth was, that were appointed to destruction, to gratify the malice either of a particular person or of a party. It is a case which it well befits a king to appear in, for the preserving of innocent blood. [2.] For those that had actions unjustly brought against them, to defraud them of their right, because they were poor and needy, and unable to defend it, not having wherewithal to fee counsel; in such a case also kings must be advocates for the poor. Especially, [3.] For those that were dumb, and knew not how to speak for themselves, either through weakness or fear, or being over-talked by the prosecutor or over-awed by the court. It is generous to speak for those that cannot speak for themselves, that are absent, or have not words at command, or are timorous. Our law appoints the judge to be of counsel for the prisoner.
Adam Clarke: Commentary on the Bible - 1831
31:1: The words of King Lemuel - דברי למואל מכך dibrey lemuel melech, "The words to Muel the king." So the Syriac; and so I think it should be read, the ל lamed being the article or preposition.
But who is Muel or Lemuel? Solomon, according to general opinion; and the mother here mentioned, Bath-sheba. I cannot receive these sayings; for
1. Whoever this was, he appears to have been the first-born of his mother: called here emphatically בר בטני bar bitni, the son of my womb; which is not likely to be true of Solomon, as his mother had been the wife of Uriah, and possibly had borne that rough and faithful soldier some children.
2. It is intimated here that this son had come by a lawful marriage: hence בר נדרי bar nedarai, the son of my vow, her matrimonial covenant; for so it is most natural to understand the words. But is there any proper sense in which we can say that this was correct in reference to David, Bath-sheba and Solomon? For although the son born in adultery died, it is by no means likely that Bath-sheba made any particular vows relative to Solomon; for of her piety, so much vaunted of by some writers, we yet want the proofs.
But, however this may be, there is no evidence whatever that Muel or Lemuel means Solomon; the chapter seems, to be much later than his time, and the several Chaldaisms which occur in the very opening of it are no mean proof of this. If Agur was not the author of it, it may be considered as another supplement to the book of Proverbs. Most certainly Solomon did not write it.
The prophecy that his mother taught him - משא massa may here signify the oracle; the subject that came by Divine inspiration; see on Pro 30:1 (note). From this and some other circumstances it is probable that both these chapters were written by the same author. Houbigant thinks that Massa here is the name of a place; and, therefore, translates, "The words of Lemuel, king of Massa, with which his mother instructed him."
Albert Barnes: Notes on the Bible - 1834
31:1: That his mother taught him - Compare Pro 1:8; Pro 6:20. If we refer the chapter to Israelite authorship, we may remember the honor paid to the wisdom of Miriam, Deborah, and Huldah; if it was the honor paid to an Edomite or an Arabian, we may think of the Queen of Sheba, whose love of Wisdom led her to sit at the feet of the son of David.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:1: the prophecy: Pro 30:1
his: Pro 1:8, Pro 6:20; Ti2 1:5, Ti2 3:15
Carl Friedrich Keil and Franz Delitzsch
31:1
Superscription:
1 Words of Lemuel the king,
The utterance wherewith his mother warned him.
Such would be the superscription if the interpunction of the text as it lies before us were correct. But it is not possibly right. For, notwithstanding the assurance of Ewald, 277b, למואל מלך, nevertheless, as it would be here used, remains an impossibility. Certainly under circumstances an indeterminate apposition can follow a proper name. That on coins we read מתתיה כהן גדול or נרון קיסר is nothing strange; in this case we also use the words "Nero, emperor," and that we altogether omit the article shows that the case is singular: the apposition wavers between the force of a generic and of a proper name. A similar case is the naming of the proper name with the general specification of the class to which this or that one bearing the name belongs in lists of persons, as e.g., 3Kings 4:2-6, or in such expressions as, e.g., "Damascus, a town," or "Tel Hum, a castle," and the like; here we have the indefinite article, because the apposition is a simple declaration of the class.
(Note: Thus it is also with the examples of indeterminate gentilicia, which Riehm makes valid for למואל מלך (for he translates למואל symbolically, which, however, syntactically makes no difference): "As analogous to 'Lemuel, a king,' one may adduce 'Jeroboam, son of Nebat, an Ephrathite,' 3Kings 11:26, instead of the usual form 'the Ephrathite;'" and בן־ימיני, Ps 7:1, for בן הימיני; on the contrary, כהן, 3Kings 4:5, does not belong to the subject, but is the pred.)
But would the expression, "The poem of Oscar, a king," be proper as the title of a book? Proportionally more so than "Oscar, king;" but also that form of indeterminate apposition is contrary to the usus loq., especially with a king with whom the apposition is not a generic name, but a name of honour. We assume that "Lemuel" is a symbolical name, like "Jareb" in "King Jareb," Hos 5:13; Hos 10:6; so we would expect the phrase to be מלך למואל(ה) rather than למואל מלך. The phrase "Lemuel, king," here in the title of this section of the book, sounds like a double name, after the manner of עבר מלך in the book of Jeremiah. In the Greek version also the phrase Λεμουέλου βασιλέως (Venet.) is not used as syntactically correct without having joined to the βασιλέως a dependent genitive such as τῶν Αράβων, while none of the old translators, except Jerome, take the words למואל מלך together in the sense of Lamuelis regis. Thus מלך משּׂא are to be taken together, with Hitzig, Bertheau, Zckler, Mhlau, and Dchsel, against Ewald and Kamphausen; משׂא, whether it be a name of a tribe or a country, or of both at the same time, is the region ruled over by Lemuel, and since this proper name throws back the determination which it has in itself on מלך, the phrase is to be translated: "Words of Lemuel the king of Massa" (vid., under Prov 30:1). If Aquila renders this proper name by Λεμμοῦν, Symmachus by Ἰαμουήλ, Theodotion by Ρεβουήλ, the same arbitrariness prevails with reference to the initial and terminal sound of the word, as in the case of the words Ἀμβακούμ, Βεελζεβούλ, Βελίαρ. The name למוּאל sounds like the name of Simeon's first-born, ימוּאל, Gen 46:10, written in Num 26:12 and 1Chron 4:24 as נמוּאל; יואל also appears, 1Chron 4:35, as a Simeonite name, which Hitzig adduces in favour of his view that משׂא was a North Arab. Simeonite colony. The interchange of the names ימואל and נמואל is intelligible if it is supposed that ימואל (from ימה = ימא) designates the sworn (sworn to) of God, and נמואל (from נם Mishnic = נאם)
(Note: In the Midrash Koheleth to Prov 1:1, the name Lemuel (as a name of Solomon) is explained: he who has spoken to God in his heart.)
the expressed (addressed) of God; here the reference of ימו and נמו to verbal stems is at least possible, but a verb למּה is found only in the Arab., and with significations inus. But there are two other derivations of the name: (1) The verb (Arab.) waâla signifies to hasten (with the infin. of the onomatop. verbs waniyal, like raḥyal, walking, because motion, especially that which is tumultuous, proceeds with a noise), whence mawnil, the place to which one flees, retreat. Hence למוּאל or למואל, which is in this case to be assumed as the ground-form, might be formed from אל מואל, God is a refuge, with the rejection of the א. This is the opinion of Fleischer, which Mhlau adopts and has established, p. 38-41; for he shows that the initial א is not only often rejected where it is without the support of a full vocal, e.g., נחנוּ = אנחנוּ, lalah = ilalah (Deus), but that this aphaeresis not seldom also occurs where the initial has a full vocal, e.g., לעזר = אלעזר, laḥmaru = âllahmaru (ruber), laḥsâ = âl-laḥsâ (the name of a town); cf. also Blau in Deutsch. Morgenl. Zeitschr. xxv. 580. But this view is thus acceptable and tenable; a derivation which spares us by a like certainty the supposition of such an abbreviation established only by the late Palestinian לעזר, Λάζαρος, might well desire the preference. (2) Fleischer himself suggests another derivation: "The signification of the name is Deo consecratus, למו, poetic for ל, as also in Prov 31:4 it is to be vocalized למואל after the Masora." The form למואל is certainly not less favourable to that first derivation than to this second; the is in both cases an obscuration of the original. But that "Lemuel" may be explained in this second way is shown by "Lael," Num 3:24 (Olshausen, 277d).
(Note: Simonis has also compared Aethiopic proper names, such as Zakrestos, Zaiasus. Zamikal, Zamariam.)
Tit is a beautiful sign for King Lemuel, and a verification of his name, that it is he himself by whom we receive the admonition with which his mother in her care counselled him when he attained to independent government. אשׁר connects itself with דברי, after we have connected משׂא with מלך; it is accus. of the manner to יסּרתּוּ = יסּרתהוּ; cf. הטּתּוּ, Prov 7:21, with גּמלתהוּ, Prov 31:12 : wherewith (with which words) she earnestly and impressively admonished him. The Syr. translates: words of Muel, as if ל were that of the author. "Others as inconsistently: words to Lemuel - they are words which is himself ought to carry in his mouth as received from his mother" (Fleischer).
The name "Massa," is it here means effatum, would be proportionally more appropriate for these "Words" of Lemuel than for the "Words" of Agur, for the maternal counsels form an inwardly connected compact whole. They begin with a question which maternal love puts to itself with regard to the beloved son whom she would advise:
Geneva 1599
31:1 The words of king (a) Lemuel, the (b) prophecy that his mother taught him.
(a) That is, of Solomon who was called Lemuel, that is, of God, because God had ordained him to be king over Israel.
(b) The doctrine which his mother Bathsheba taught him.
John Gill
31:1 The words of King Lemuel,.... Not what were spoken by him, but what were spoken to him; or declaring what his mother said, as what follows shows; of this king we have no account elsewhere under this name. Grotius thinks that King Hezekiah, whose mother Abijah, the daughter of Zechariah, whom he supposes to be a wise man, from whom she had learned much, instructed her son in the following manner; but gives no other reason for this conjecture but that this chapter follows the collection of proverbs made by the men of Hezekiah; but they are expressly said to be Solomon's, and the words of Agur more immediately follow them; and besides Hezekiah does not appear ever to be addicted to the vices this prince was; much more probable is the conjecture of Bishop Patrick, that he was a prince of another country, perhaps in Chaldea, since a Chaldee word is three times used in his mother's address to him, and another word in a Chaldee termination; and he supposes his mother to be a Jewish lady, that taught her son the lessons herein contained. But the general sense of Jewish and Christian writers is, that Solomon himself is meant; whose name Lemuel is either a corruption of his name Solomon, a fond pretty name his mother Bathsheba gave him when young, and he thought fit to write it just as his mother spoke it; as mothers often do give such broken names to their children in fond affection to them: or it was another name of his, as it appears he had more than one; it signifies "to God", one that was devoted to him, as he was by his parents and by himself; or one that belonged to God, was his, as Solomon was; he was beloved of God, and therefore called Jedidiah, 2Kings 12:24; one to whom God was a father, and he a son to him; and he was chosen and appointed by him to succeed his father David in the kingdom, 2Kings 7:13. Hillerus (a) makes the word to signify "over against God", or "before the face of the first", or of God and was a type of the "angel of faces", or of God's presence, Is 63:9;
the prophecy that his mother taught him; either in his youth, or when he was come to the throne; to whom she had access, and with whom she used freedom; and particularly when she saw he was inclined unto, or going into, the vices she cautions him against. Her instruction is called a "prophecy", because she delivered it on a foresight of the sins her son would be tempted with, and liable to fall into; and this foresight was either through her natural sagacity, or under a spirit of prophecy; or rather it is so called, because any wise saying, or doctrine of moment and importance, and especially if it was by divine inspiration, was so called; see Prov 30:1; as Solomon tells us what his father David taught him, so here what his mother Bathsheba instructed him in; and it would have been well if he had taken the advice she gave him, and he gave to his son; see Prov 4:3.
(a) Onomastic. Sacr. p. 268.
John Wesley
31:1 Lemuel - Of Solomon, by the general consent both of Jewish and Christian writers; this name signifies one from God, or belonging to God, and such an one was Solomon eminently, being given by God to David and Bathsheba, as a pledge of his reconciliation to them after their repentance. Possibly his mother gave him this name to mind him of his great obligations to God, and of the justice of his devoting himself to God's service.
Robert Jamieson, A. R. Fausset and David Brown
31:1 (Pro. 31:1-31)
On the title of this, the sixth part of the book, see Introduction.
prophecy--(See on Prov 30:1).
31:231:2: Զի որդեակ՝ Աստուծո՛յ բանք են. անդրանիկդ քե՛զ ասեմ որդի. զի որդեակ՝ պտուղ որովայնի իմոյ. զի որդեակ՝ ուխտից իմոց[8305]։ [8305] Ոսկան. Քեզ ասեմ որդեակ։
2 Դէ ինչ, որդեա՛կ, Աստծու խօսքեր են, անդրանիկդ իմ, քեզ եմ ասում, որդի՛. դէ ինչ, որդեա՛կ, իմ որովայնի պտուղն ես. դէ ինչ, որդեա՛կ, իմ ուխտերի զաւակն ես:
2 Ի՞նչ ըսեմ, ո՛վ որդեակ իմ, Ի՞նչ ըսեմ, ո՛վ որովայնիս որդին, Ի՞նչ ըսեմ, ո՛վ իմ ուխտերուս որդին։
Զի, որդեակ, Աստուծոյ բանք են. անդրանիկդ, քեզ ասեմ, որդի. զի, որդեակ, պտուղ որովայնի իմոյ. զի``, որդեակ ուխտից իմոց:

31:2: Զի որդեակ՝ Աստուծո՛յ բանք են. անդրանիկդ քե՛զ ասեմ որդի. զի որդեակ՝ պտուղ որովայնի իմոյ. զի որդեակ՝ ուխտից իմոց[8305]։
[8305] Ոսկան. Քեզ ասեմ որդեակ։
2 Դէ ինչ, որդեա՛կ, Աստծու խօսքեր են, անդրանիկդ իմ, քեզ եմ ասում, որդի՛. դէ ինչ, որդեա՛կ, իմ որովայնի պտուղն ես. դէ ինչ, որդեա՛կ, իմ ուխտերի զաւակն ես:
2 Ի՞նչ ըսեմ, ո՛վ որդեակ իմ, Ի՞նչ ըսեմ, ո՛վ որովայնիս որդին, Ի՞նչ ըսեմ, ո՛վ իմ ուխտերուս որդին։
zohrab-1805▾ eastern-1994▾ western am▾
31:231:2 что, сын мой? что, сын чрева моего? что, сын обетов моих?
31:2 τί τις.1 who?; what? τέκνον τεκνον child τηρήσεις τηρεω keep τί τις.1 who?; what? ῥήσεις ρεω flow θεοῦ θεος God πρωτογενές πρωτογενης you λέγω λεγω tell; declare υἱέ υιος son τί τις.1 who?; what? τέκνον τεκνον child ἐμῆς εμος mine; my own κοιλίας κοιλια insides; womb τί τις.1 who?; what? τέκνον τεκνον child ἐμῶν εμος mine; my own εὐχῶν ευχη wish; vow
31:2 מַה־ mah- מָה what בְּ֭רִי ˈbᵊrî בַּר son וּ û וְ and מַֽה־ mˈah- מָה what בַּר־ bar- בַּר son בִּטְנִ֑י biṭnˈî בֶּטֶן belly וּ֝ ˈû וְ and מֶה mˌeh מָה what בַּר־ bar- בַּר son נְדָרָֽי׃ nᵊḏārˈāy נֶדֶר vow
31:2. quid dilecte mi quid dilecte uteri mei quid dilecte votorum meorumWhat, O my beloved, what, O the beloved of my womb, what, O the beloved of my vows?
2. What, my son? and what, O son of my womb, and what, O son of my vows?
31:2. “What, O my beloved? What, O beloved of my womb? What, O beloved of my vows?
31:2. What, my son? and what, the son of my womb? and what, the son of my vows?
What, my son? and what, the son of my womb? and what, the son of my vows:

31:2 что, сын мой? что, сын чрева моего? что, сын обетов моих?
31:2
τί τις.1 who?; what?
τέκνον τεκνον child
τηρήσεις τηρεω keep
τί τις.1 who?; what?
ῥήσεις ρεω flow
θεοῦ θεος God
πρωτογενές πρωτογενης you
λέγω λεγω tell; declare
υἱέ υιος son
τί τις.1 who?; what?
τέκνον τεκνον child
ἐμῆς εμος mine; my own
κοιλίας κοιλια insides; womb
τί τις.1 who?; what?
τέκνον τεκνον child
ἐμῶν εμος mine; my own
εὐχῶν ευχη wish; vow
31:2
מַה־ mah- מָה what
בְּ֭רִי ˈbᵊrî בַּר son
וּ û וְ and
מַֽה־ mˈah- מָה what
בַּר־ bar- בַּר son
בִּטְנִ֑י biṭnˈî בֶּטֶן belly
וּ֝ ˈû וְ and
מֶה mˌeh מָה what
בַּר־ bar- בַּר son
נְדָרָֽי׃ nᵊḏārˈāy נֶדֶר vow
31:2. quid dilecte mi quid dilecte uteri mei quid dilecte votorum meorum
What, O my beloved, what, O the beloved of my womb, what, O the beloved of my vows?
31:2. “What, O my beloved? What, O beloved of my womb? What, O beloved of my vows?
31:2. What, my son? and what, the son of my womb? and what, the son of my vows?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-9: Наставления матери царя (очевидно нежно им любимой и также его любившей, (ст. 2) заключают в себе, так сказать, наказ царского служения в самой сжатой форме. Подобно Моисееву закону о царе (Втор. XVII:14: сл.), наказ этот заповедует царю осмотрительность и воздержание от двух источников духовно-телесного расслабления: пристрастия к женщинам (ст. 3) и к вину (ст. 4-5); взамен чего заповедуется выше всего иметь попечение о правосудии царском вообще и о правосудии и милосердии особенно при разбирательстве дел бедных (гл. 8-9), 6-7. Если вино царям и правителям способно приносить лишь вред, помрачая их сознание и лишая их возможности правильного употребления и отправления важнейших сторон своего звания, напр., судейской (ст. 5), то вино - в силу присущей ему веселящей сердце человека силы (Пс. III:15) - имеет благодетельное влияние для всякого рода огорченных душой, поскольку, между прочим, дает скорбящему временно забыть удручающую его печаль. Это изречение ст. 6-7: позднейшее иудейство применило к казнимым, которым во время страданий давали пить вино - для утоления несносной жажды и для притупления сознания; это дело сострадания было применено и к страждущему на кресте Спасителю (Мф. XXVII:34). В ст. 8-9: царю не только заповедуется строго держаться правосудия, особенно в отношении к бедным, по смыслу закона Моисеева (сн. Втор. I:17; XXVII:19), но советуется и большее: быть для беспомощного бедняка на суде не только правдивым судьей, но вместе и защитником, адвокатом, - развивать на суде не одну формальную правду, но и высшую милость, как подобное о себе свидетельствовал Иов (Иов XXIX:15-16).
Adam Clarke: Commentary on the Bible - 1831
31:2: What, my son? - The Chaldee בר bar is used twice in this verse, instead of the Hebrew בן ben, son. This verse is very elliptical; and commentators, according to their different tastes, have inserted words, indeed some of them a whole sentence, to make up the sense. Perhaps Coverdale has hit the sense as nearly as any other: "These are the wordes of Kynge Lemuel; and the lesson that his mother taughte him. My sonne, thou son of my body, O my deare beloved sonne!"
The son of my vows? - A child born after vows made for offsprings is called the child of a person's vows.
Albert Barnes: Notes on the Bible - 1834
31:2: The repetitions are emphatic; expressive of anxious love.
Son of my vows - Like Samuel, and Samson, the child often asked for in prayer, the prayer ratified by a vow of dedication. The name Lemuel (literally "for God," consecrated to Him) may be the expression of that dedication; and the warning against indulging in wine Pro 31:4 shows that it had something of the Nazarite or Rechabite idea in it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:2: the son of my womb: Isa 49:15
the son of my vows: Sa1 1:11, Sa1 1:28
Carl Friedrich Keil and Franz Delitzsch
31:2
2 What, my son? and what the son of my womb?
And what, O son of my vows?!
The thrice repeated מה is completed by תּעשׂה (cf. Khler under Mal 2:15), and that so that the question is put for the purpose of exciting attention: Consider well, my son, what thou wilt do as ruler, and listen attentively to my counsel (Fleischer). But the passionate repetition of מה would be only affectation if thus interpreted; the underlying thought must be of a subjective nature: what shall I say, אדבּר (vid., under Is 38:15), what advise thee to do? The question, which is at the same time a call, is like a deep sigh from the heart of the mother concerned for the welfare of her son, who would say to him what is beneficial, and say it in words which strike and remain fixed. He is indeed her dear son, the son whom she carries in her heart, the son for whom with vows of thanksgiving she prayed to God; and as he was given her by God, so to His care she commits him. The name "Lemuel" is, as we interpret it, like the anagram of the fulfilment of the vows of his mother. בּרי bears the Aramaic shade in the Arameo-Arab. colouring of these proverbs from Massa; בּריהּ is common in the Aram., and particularly in the Talmudic, but it can scarcely be adduced in support of ברי. וּמה belongs to the 24, מה, with ח or ע not following; vid., the Masora to Ex 32:1, and its correction by Norzi at Deut 29:23. We do not write וּמה־בּר; מה, with Makkeph and with Metheg, exclude one another.
Geneva 1599
31:2 What, my son? and what, the son of (c) my womb? and what, the son of my vows?
(c) By this often repetition of one thing, she declares her motherly affection.
John Gill
31:2 What, my son?.... What shall I call thee? though thou art a king, can I address thee in more suitable language, or use a more endearing appellative than this, and what follows? permit me, thy mother, to speak unto thee as my son: and what shall I say to thee? I want words, I want wisdom; O that I knew what to say to thee, that would be proper and profitable; or what is it I am about to say to thee? things of the greatest moment and importance, and therefore listen to me; and so the manner of speaking is designed to excite attention: or what shall I ask of thee? no part of thy kingdom, or any share in the government of it; only this favour, to avoid the sins unbecoming a prince, and to do the duty of a king, later mentioned. The Targum and Syriac version represent her as exclaiming, reproving, and threatening; as, Alas my son! is this the life thou designest to live, to give up thyself to wine and women? fie upon it, my son, is this becoming thy birth, education, and dignity? is this the fruit of all the pains I have taken in bringing thee up? consider the unbecoming part thou art acting;
and what, the son of my womb? whom I bore in sorrow, brought forth in pain, and took so much care and trouble to bring up in a religious way, and form for usefulness in church and state? not an adopted son, but my own flesh and blood; and therefore what I say must be thought to proceed from pure affection to thee, and solely for thy good; see Is 49:15;
and what, the son of my vows? whom I asked of God, and promised to give up to him again, and did; for which reason she might call him Lemuel, as Hannah called her son Samuel, for a like reason, 1Kings 1:28; a son for whom she had put up many prayers, for his temporal and spiritual good; and on whose account she had made many vows, promises, and resolutions, that she would do so and so, should she be so happy as to bring him into the world, and bring him up to man's estate, and see him settled on the throne of Israel.
John Wesley
31:2 What - A short speech, arguing her great passion for him; what words shall I take? What counsels shall I give thee? My heart is full, but where shall I begin? Of my womb - My son, not by adoption, but whom I bare in the womb, and therefore it is my duty to give thee admonitions, and thine to receive them. My vows - On whose behalf I have made many prayers and sacrifices, and solemn vows to God; whom I have, as far as in me lay, devoted to the work, and service, and glory of God.
Robert Jamieson, A. R. Fausset and David Brown
31:2 What, my son?--that is, What shall I say? Repetitions denote earnestness.
son of my womb--as our phrase, "my own son," a term of special affection.
son of my vows--as one dedicated to God; so the word "Lemuel" may mean.
31:331:3: Մի՛ տար կանանց զմեծութիւն քո եւ զմիտս քո եւ զկեանս՝ ՚ի խորհուրդս յետինս. խորհրդով գործեա՛ զամենայն, խորհրդո՛վ արբ գինի։
3 Քո հարստութիւնը մի՛ տուր կանանց եւ ոչ էլ քո միտքն ու կեանքը՝ յետին խորհուրդների. մտածուա՛ծ գործիր ամէն բան եւ խոհեմութեա՛մբ խմիր գինի:
3 Քու զօրութիւնդ կիներուն մի՛ տար, Ո՛չ ալ քու ճամբաներդ՝ թագաւորներ բնաջինջ ընողներուն։
մի՛ տար կանանց [494]զմեծութիւն քո, եւ զմիտս քո եւ զկեանս ի խորհուրդս յետինս. խորհրդով գործեա զամենայն, խորհրդով արբ գինի:

31:3: Մի՛ տար կանանց զմեծութիւն քո եւ զմիտս քո եւ զկեանս՝ ՚ի խորհուրդս յետինս. խորհրդով գործեա՛ զամենայն, խորհրդո՛վ արբ գինի։
3 Քո հարստութիւնը մի՛ տուր կանանց եւ ոչ էլ քո միտքն ու կեանքը՝ յետին խորհուրդների. մտածուա՛ծ գործիր ամէն բան եւ խոհեմութեա՛մբ խմիր գինի:
3 Քու զօրութիւնդ կիներուն մի՛ տար, Ո՛չ ալ քու ճամբաներդ՝ թագաւորներ բնաջինջ ընողներուն։
zohrab-1805▾ eastern-1994▾ western am▾
31:331:3 Не отдавай женщинам сил твоих, ни путей твоих губительницам царей.
31:3 μὴ μη not δῷς διδωμι give; deposit γυναιξὶ γυνη woman; wife σὸν σος your πλοῦτον πλουτος wealth; richness καὶ και and; even τὸν ο the σὸν σος your νοῦν νους intellect; mind καὶ και and; even βίον βιος livelihood; lifestyle εἰς εις into; for ὑστεροβουλίαν υστεροβουλια deliberation after the facts; remorse
31:3 אַל־ ʔal- אַל not תִּתֵּ֣ן tittˈēn נתן give לַ la לְ to † הַ the נָּשִׁ֣ים nnāšˈîm אִשָּׁה woman חֵילֶ֑ךָ ḥêlˈeḵā חַיִל power וּ֝ ˈû וְ and דְרָכֶ֗יךָ ḏᵊrāḵˈeʸḵā דֶּרֶךְ way לַֽ lˈa לְ to מְחֹ֥ות mᵊḥˌôṯ מחה wipe מְלָכִֽין׃ mᵊlāḵˈîn מֶלֶךְ king
31:3. ne dederis mulieribus substantiam tuam et vias tuas ad delendos regesGive not thy substance to women, and thy riches to destroy kings.
3. Give not thy strength unto women, nor thy ways to that which destroyeth kings.
31:3. Do not give your substance to women, or your riches to overthrow kings.
31:3. Give not thy strength unto women, nor thy ways to that which destroyeth kings.
Give not thy strength unto women, nor thy ways to that which destroyeth kings:

31:3 Не отдавай женщинам сил твоих, ни путей твоих губительницам царей.
31:3
μὴ μη not
δῷς διδωμι give; deposit
γυναιξὶ γυνη woman; wife
σὸν σος your
πλοῦτον πλουτος wealth; richness
καὶ και and; even
τὸν ο the
σὸν σος your
νοῦν νους intellect; mind
καὶ και and; even
βίον βιος livelihood; lifestyle
εἰς εις into; for
ὑστεροβουλίαν υστεροβουλια deliberation after the facts; remorse
31:3
אַל־ ʔal- אַל not
תִּתֵּ֣ן tittˈēn נתן give
לַ la לְ to
הַ the
נָּשִׁ֣ים nnāšˈîm אִשָּׁה woman
חֵילֶ֑ךָ ḥêlˈeḵā חַיִל power
וּ֝ ˈû וְ and
דְרָכֶ֗יךָ ḏᵊrāḵˈeʸḵā דֶּרֶךְ way
לַֽ lˈa לְ to
מְחֹ֥ות mᵊḥˌôṯ מחה wipe
מְלָכִֽין׃ mᵊlāḵˈîn מֶלֶךְ king
31:3. ne dederis mulieribus substantiam tuam et vias tuas ad delendos reges
Give not thy substance to women, and thy riches to destroy kings.
31:3. Do not give your substance to women, or your riches to overthrow kings.
31:3. Give not thy strength unto women, nor thy ways to that which destroyeth kings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:3: Give not thy strength - Do not waste thy substance on women.
In such intercourse the strength of body, soul and substance is destroyed.
Such connections are those which destroy kings, מלכין melachin, the Chaldee termination instead of the Hebrew.
Albert Barnes: Notes on the Bible - 1834
31:3: To that which destroyeth - The temptations of the harem were then, as now, the curse of all Eastern kingdoms.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:3: strength: Pro 5:9-11, Pro 7:26, Pro 7:27; Hos 4:11
to that: Deu 17:17; Neh 13:26
Carl Friedrich Keil and Franz Delitzsch
31:3
The first admonition is a warning against effeminating sensuality:
Give not thy strength to women,
Nor thy ways to them that destroy kings.
The punctuation למחות sees in this form a syncopated inf. Hiph. = להמחות (vid., at Prov 24:17), according to which we are to translate: viasque tuas ad perdendos reges (ne dirige), by which, as Fleischer formulates the twofold possibility, it may either be said: direct not thy effort to this result, to destroy neighbouring kings - viz. by wars of invasion (properly, to wipe them away from the table of existence, as the Arabs say) - or: do not that by which kings are overthrown; i.e., with special reference to Lemuel, act not so that thou thyself must thereby be brought to ruin. But the warning against vengeful, rapacious, and covetous propensity to war (thus Jerome, so that Venet. after Kimchi: ἀπομάττειν βασιλέας, C. B. Michaelis, and earlier, Gesenius) does not stand well as parallel with the warning against giving his bodily and mental strength to women, i.e., expending it on them. But another explanation: direct not thy ways to the destruction of kings, i.e., toward that which destroys kings (Elster); or, as Luther translates: go not in the way wherein kings destroy themselves - puts into the words a sense which the author cannot have had in view; for the individualizing expression would then be generalized in the most ambiguous way. Thus למחות מלכין will be a name for women, parallel to לנּשׁים. So far the translation of the Targum: לבנת מלכין, filiabus (לאמהת?) regum, lies under a right supposition. But the designation is not thus general. Schultens explains catapultis regum after Ezek 26:9; but, inasmuch as he takes this as a figure of those who lay siege to the hearts of men, he translates: expugnatricibus regum, for he regards מחות as the plur. of מחה, a particip. noun, which he translates by deletor. The connecting form of the fem. plur. of this מחה might certainly be מחות (cf. מזי, from מזה), but למחות מלכין ought to be changed into 'וגו 'לם; for one will not appeal to anomalies, such as 'לם, Prov 16:4; 'כּג, Is 24:2; 'לם, Lam 1:19; or 'וגו 'הת, 3Kings 14:24, to save the Pathach of למחות, which, as we saw, proceeds from an altogether different understanding of the word. But if 'לם is to be changed into 'לם, then one must go further, since for מחה not an active but a conditional meaning is to be assumed, and we must write למחות, in favour of which Fleischer as well as Gesenius decides: et ne committe consilia factaque tua iis quae reges perdunt, regum pestibus. Ewald also favours the change למחות, for he renders מחה as a denom. of מח, marrow: those who enfeeble kings, in which Kamphausen follows him. Mhlau goes further; he gives the privative signification, to enfeeble, to the Piel מחה = makhakha (cf. Herzog's Real-Wrterb. xiv. 712), which is much more probable, and proposes לממחות: iis quae vires enervant regum. But we can appropriately, with Nldeke, adhere to למחות, deletricibus (perditricibus), for by this change the parallelism is satisfied; and that מחה may be used, with immediate reference to men, of entire and total destruction, is sufficiently established by such passages as Gen 6:7; Judg 21:17, if any proof is at all needed for it. Regarding the lxx and those misled by it, who, by מלכין and מלכים, 4a, think on the Aram. מלכּין, βουλαί, vid., Mhlau, p. 53.
(Note: Also Hitzig's Blinzlerinnen [women who ogle or leer = seductive courtesans] and Bttcher's Streichlerinnen [caressers, viz., of kings] are there rejected, as they deserve to be.)
But the Syr. has an idea worthy of the discourse, who translates epulis regum without our needing, with Mhlau, to charge him with dreaming of לחם in למחות. Perhaps that is true; but perhaps by למחות he thought of למחות (from מה, the particip. adj. of מחח): do not direct thy ways to rich food (morsels), such as kings love and can have. By this reading, 3b would mediate the transition to Prov 31:4; and that the mother refers to the immorality, the unseemliness, and the dangers of a large harem, only in one brief word (3a), cannot seem strange, much rather it may be regarded as a sign of delicacy. But so much the more badly does וּדרכיך accord with למחות. Certainly one goes to a banquet, for one finds leisure for it; but of one who himself is a king, it is not said that he should not direct his ways to a king's dainties. But if למחות refers to the whole conduct of the king, the warning is, that he should not regulate his conduct in dependence on the love and the government of women. But whoever will place himself amid the revelry of lust, is wont to intoxicate himself with ardent spirits; and he who is thus intoxicated, is in danger of giving reins to the beast within him.
Geneva 1599
31:3 Give not thy strength to women, (d) nor thy ways to that which destroyeth kings.
(d) Meaning, that women are the destruction of kings, if they hunt them.
John Gill
31:3 Give not thy strength unto women,.... Strength of body, which is weakened by an excessive use of venery (b) with a multiplicity of women; see, Prov 5:9; and strength of mind, reason, and wisdom, which is impaired by conversation with such persons; whereby time is consumed and lost, which should be spent in the improvement of knowledge: or "thy riches", as the Septuagint and Arabic versions, thy substance, which harlots devour, and who bring a man to a piece of bread, as the prodigal was, Prov 6:26; and even drain the coffers of kings and princes;
nor thy ways to that which destroyeth kings; do not give thy mind to take such courses, and pursue such ways and methods, as bring ruin on kings and kingdoms, as conversation with harlots does; see Prov 7:26. Some think the design of this advice is to warn against any ambitious views of enlarging his dominions by invading neighbouring countries, and making war with neighbouring kings, to the ruin of them; but the former sense seems best. The Targum is,
"nor thy ways to the daughters of kings.''
Solomon was given to women, who proved very pernicious to him, 3Kings 11:1. Some render it, "which destroyeth counsel" (c); for whoredom weakens the mind as well as the body.
(b) "Venus enervat vireis", Avienus. (c) Don Joseph apud Schindler. col. 990.
John Wesley
31:3 Strength - The vigour of thy mind and body. Ways - Thy conversation, repeated in other words.
Robert Jamieson, A. R. Fausset and David Brown
31:3 Succinct but solemn warnings against vices to which kings are peculiarly tempted, as carnal pleasures and oppressive and unrighteous government are used to sustain sensual indulgence.
strength--mental and bodily resources for health and comfort.
thy ways--or course of life.
to that . . . kings--literally, "to the destroying of kings," avoid destructive pleasures (compare Prov 5:9; Prov 7:22, Prov 7:27; Hos 4:11).
31:431:4: Մեծամեծքն բարկասիրտք են, գինի մի՛ արբցեն.
4 Մեծամեծները բարկասիրտ են, թող գինի չխմեն,
4 Ո՛վ Լեմուէլ, թագաւորներուն չի վայլեր, Գինի խմել թագաւորներուն չի վայլեր Եւ օղի խմել իշխաններուն չի վայլեր.
Մեծամեծքն բարկասիրտք են, գինի մի՛ արբցեն:

31:4: Մեծամեծքն բարկասիրտք են, գինի մի՛ արբցեն.
4 Մեծամեծները բարկասիրտ են, թող գինի չխմեն,
4 Ո՛վ Լեմուէլ, թագաւորներուն չի վայլեր, Գինի խմել թագաւորներուն չի վայլեր Եւ օղի խմել իշխաններուն չի վայլեր.
zohrab-1805▾ eastern-1994▾ western am▾
31:431:4 Не царям, Лемуил, не царям пить вино, и не князьям сикеру,
31:4 μετὰ μετα with; amid βουλῆς βουλη intent πάντα πας all; every ποίει ποιεω do; make μετὰ μετα with; amid βουλῆς βουλη intent οἰνοπότει οινοποτεω the δυνάσται δυναστης dynasty; dynast θυμώδεις θυμωδης be οἶνον οινος wine δὲ δε though; while μὴ μη not πινέτωσαν πινω drink
31:4 אַ֤ל ʔˈal אַל not לַֽ lˈa לְ to † הַ the מְלָכִ֨ים׀ mᵊlāḵˌîm מֶלֶךְ king לְֽמֹואֵ֗ל lᵊˈmôʔˈēl לְמוּאֵל Lemuel אַ֣ל ʔˈal אַל not לַֽ lˈa לְ to † הַ the מְלָכִ֣ים mᵊlāḵˈîm מֶלֶךְ king שְׁתֹו־ šᵊṯô- שׁתה drink יָ֑יִן yˈāyin יַיִן wine וּ֝ ˈû וְ and לְ lᵊ לְ to רֹוזְנִ֗ים rôzᵊnˈîm רזן be weighty אֵ֣יאו *ʔˈê אֵי where שֵׁכָֽר׃ šēḵˈār שֵׁכָר strong drink
31:4. noli regibus o Lamuhel noli regibus dare vinum quia nullum secretum est ubi regnat ebrietasGive not to kings, O Lamuel, give not wine to kings: because there is no secret where drunkenness reigneth:
4. It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes , Where is strong drink?
31:4. Not to kings, O Lamuel, not to kings give wine. For there are no secrets where drunkenness reigns.
31:4. [It is] not for kings, O Lemuel, [it is] not for kings to drink wine; nor for princes strong drink:
It is not for kings, O Lemuel, [it is] not for kings to drink wine; nor for princes strong drink:

31:4 Не царям, Лемуил, не царям пить вино, и не князьям сикеру,
31:4
μετὰ μετα with; amid
βουλῆς βουλη intent
πάντα πας all; every
ποίει ποιεω do; make
μετὰ μετα with; amid
βουλῆς βουλη intent
οἰνοπότει οινοποτεω the
δυνάσται δυναστης dynasty; dynast
θυμώδεις θυμωδης be
οἶνον οινος wine
δὲ δε though; while
μὴ μη not
πινέτωσαν πινω drink
31:4
אַ֤ל ʔˈal אַל not
לַֽ lˈa לְ to
הַ the
מְלָכִ֨ים׀ mᵊlāḵˌîm מֶלֶךְ king
לְֽמֹואֵ֗ל lᵊˈmôʔˈēl לְמוּאֵל Lemuel
אַ֣ל ʔˈal אַל not
לַֽ lˈa לְ to
הַ the
מְלָכִ֣ים mᵊlāḵˈîm מֶלֶךְ king
שְׁתֹו־ šᵊṯô- שׁתה drink
יָ֑יִן yˈāyin יַיִן wine
וּ֝ ˈû וְ and
לְ lᵊ לְ to
רֹוזְנִ֗ים rôzᵊnˈîm רזן be weighty
אֵ֣יאו
*ʔˈê אֵי where
שֵׁכָֽר׃ šēḵˈār שֵׁכָר strong drink
31:4. noli regibus o Lamuhel noli regibus dare vinum quia nullum secretum est ubi regnat ebrietas
Give not to kings, O Lamuel, give not wine to kings: because there is no secret where drunkenness reigneth:
31:4. Not to kings, O Lamuel, not to kings give wine. For there are no secrets where drunkenness reigns.
31:4. [It is] not for kings, O Lemuel, [it is] not for kings to drink wine; nor for princes strong drink:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:4: It is not for kings - to drink wine - An intemperate man is ill fit to hold the reins of government.
Albert Barnes: Notes on the Bible - 1834
31:4: Some read: "nor for princes to say, Where is strong drink?" The "strong drink" Pro 20:1 was distilled from barley, or honey, or dates.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:4: Lev 10:9, Lev 10:10; Kg1 20:12, Kg1 20:16-20; Est 3:15; Ecc 10:17; Isa 28:7, Isa 28:8; Dan 5:2-4; Hos 4:11, Hos 4:12, Hos 7:3-5; Hab 2:5; Mar 6:21-28
Carl Friedrich Keil and Franz Delitzsch
31:4
Hence there now follows a warning against drunkenness, not unmediated by the reading למחות:
4 It is not for kings, O Lemuel,
Not for kings to drink wine,
Not for rulers to ask for intoxicating drink;
5 Lest he drink, and forget what is prescribed,
And pervert the right of all the children of want.
The usual translation of 4a is: non decet reges... (as e.g., also Mhlau); but in this אל is not rightly rendered, which indeed is at times only an οὐ, spoken with close interest, but yet first of all, especially in such paraenetic connection as here, it is a dissuasive μή. But now לא למלכים שׁתות or לא למלכים לשׁתּות, after 2Chron 26:18; Mic 3:1, signifies: it is not the part of kings, it does not become them to drink, which may also be turned into a dissuasive form: let it not be the part of kings to drink, let them not have any business therewith, as if it belonged to their calling; according to which Fleischer renders: Absit a regibus, Lemuel, absit a regibus potare vinum. The clearer expression למואל, instead of למוּאל, is, after Bttcher, occasioned by this, that the name is here in the vocative; perhaps rather by this, that the meaning of the name: consecrated to God, belonging to God, must be placed in contrast to the descending to low, sensual lust. Both times we write אל לּמלכים with the orthophonic Dagesh
(Note: Vid., Luth. Zeitschrift, 1863, p. 413. It is the rule, according to which, with Ben-Asher, it is to be written בּן־נּוּן.)
in the ל following ל, and without the recompensative Dagesh, the want of which is in a certain measure covered by the Metheg (vid., Norzi). Regarding the inf. constr. שׁתו (cf. קנה, Prov 16:16), vid., Gesen. 75, Anm. 2; and regarding the sequence of accents here necessary, אל לּמלכים שׁתו־יין (not Mercha, Dechi, Athnach, for Dechi would be here contrary to rule), vid., Thorath Emeth, p. 22 6, p. 43 7.
In 4b nothing is to be gained from the Chethı̂b או. There is not a substantive או, desire, the constr. of which would here have to be read, not או (Umbreit, Gesenius), but או, after the form קו (Maurer); and why did the author not write תּאות שׁכר? But the particle או does not here also fall in with the connection; for if או שׁכר connect itself with יין (Hitzig, Ewald, and others), then it would drag disagreeably, and we would have here a spiritless classification of things unadvisable for kings. Bttcher therefore sees in this או the remains of the obliterated סבוא; a corrector must then have transformed the וא which remained into או. But before one ventures on such conjectures, the Kerı̂ אי [where?] must be tried. Is it the abbreviated אין (Herzog's Real-Wrterbuch, xiv. 712)? Certainly not, because וּלרוזנים אין שׁכר would mean: and the princes, or rulers (vid., regarding רוזנים at Prov 8:15), have no mead, which is inconsistent. But אין does not abbreviate itself into אי, but into אי. Not אי, but אי, is in Heb., as well as in Ethiop., the word with which negative adjectives such as אי נקי, not innocent, Job 22:30, and in later Heb. also, negative sentences, such as אי אפשׁר: it is not possible, are formed.
(Note: The author of the Comm. עטרת זקנים to the ארח חיים, c. 6, Geiger and others would read אי, because אי is abbreviated from אין. But why not from אין, 1Kings 21:9? The traditional expression is אי; and Elias Levita in the Tishbi, as also Baer in the Siddur Abodath Jisrael, are right in defending it against that innovation.)
Therefore Mhlau vocalizes אי, and thinks that the author used this word for אל, so as not to repeat this word for the third time. But how is that possible? אי שׁכר signifies either: not mead, or: there is not mead; and both afford, for the passage before us, no meaning. Is, then, the Kerı̂ אי truly so unsuitable? Indeed, to explain: how came intoxicating drink to rulers! is inadmissible, since אי always means only ubi (e.g., Gen 4:9); not, like the Ethiop. aitê, also quomodo. But the question ubi temetum, as a question of desire, fits the connection, whether the sentence means: non decet principibus dicere (Ahron b. Josef supplies שׁיאמרו) ubi temetum, or: absit a principibus quaerere ubi temetum (Fleischer), which, from our view of 4a, we prefer. There is in reality nothing to be supplied; but as 4a says that the drinking of wine ought not to characterize kings, so 4b, that "Where is mead?" (i.e., this eager inquiry after mead) ought not to characterize rulers.
(Note: The translation of Jerome, quia nullum secretum est ubi regnat ebrietas (as if the words were לית רזא אי שׁכר), corresponds to the proverb: נכנס יין יצא סוד :b, when the wine goes in the secret comes out; or, which is the same thing: if one adds יין (= 70), סוד (= 70) comes out.)
Why not? Prov 31:5 says. That the prince, being a slave to drink, may not forget the מחקּק, i.e., that which has been made and has become חק, thus that which is lawfully right, and may not alter the righteous cause of the miserable, who cry against their oppressors, i.e., may not handle falsely the facts of the case, and give judgment contrary to them.
שׁנּה דין (Aquila, Theodotion, Quinta, ἀλλοιοῦν κρίσιν) is elsewhere equivalent to הטּה משׁפּט (עוּת). בּני־עני are those who are, as it were, born to oppression and suffering. This mode of expression is a Semitism (Fleischer), but it here heightens the impression of the Arab. colouring. In כל (Venet. ὡντινοῦν) it is indicated that, not merely with reference to individual poor men, but in general to the whole class of the poorer people, suffering humanity, sympathy and a regard for truth on the part of a prince given to sensuality are easily thrown aside. Wine is better suited for those who are in a condition to be timeously helped over which, is a refreshment to them.
Geneva 1599
31:4 [It is] not for kings, O Lemuel, [it is] not for kings to drink wine; nor for princes (e) strong drink:
(e) That is, the king must not give himself to wantonness, and neglect of his office, which is to execute judgment.
John Gill
31:4 It is not for kings, O Lemuel,.... It is not fit for them, it is very unbecoming them; it is dishonourable to them, to such as Lemuel was, or was likely to be; or far be it from kings, let no such thing be do ne by them, nor by thee;
Tit is not for kings to drink wine; nor for princes strong drink; it is lawful for kings to drink wine in a moderate manner, and for princes, counsellors, and judges, to drink strong drink; meaning not such as is made of malt, which in those times was not used; but of honey, dates, pomegranates, and such like things; but then it was very unbecoming for either of them to drink any of these to excess; it is very disgraceful to any man to drink immoderately, to make a beast of himself, and much more a king or judge, who, of all men, ought to be grave and sober; both that they may perform their office well, and maintain the grandeur and dignity of it, which otherwise would become useless and despicable, yea, pernicious, as follows. Solomon, notwithstanding this advice, gave himself unto wine as well as women, Eccles 2:3. The Targum is,
"take care of kings, O Lemuel, of kings who drink wine, and of princes that drink strong drink.''
So the Syriac version, keep no company with them, nor follow their example; see Eccles 10:17; The last clause may be rendered, "nor for princes to say, where is strong drink" (d)? where is it to be had? where is the best? as drunkards do; which is according to the marginal reading; but the "Cetib", or writing, is "or" (e); but some render it as a noun, "the desire of strong drink" (f): it does not become princes to covet it.
(d) "ubi sechar?" Montanus, Vatlablus; "ubi (est) sicera?", Cocceius, Michaelis; so Ben Melech. (e) "siceram", Cocceius, Junius & Tremellius, Piscator, Gussetius. p. 20. Schultens. (f) "Nunc vino pellite curas", Horat. Carmin, l. 1. Ode 7. v. 31. "Tu spem reducis", &c. ib. l. 3. Ode 21. v. 17.
John Wesley
31:4 To drink - To excess.
Robert Jamieson, A. R. Fausset and David Brown
31:4 Stimulants enfeeble reason, pervert the heart, and do not suit rulers, who need clear and steady minds, and well-governed affections (compare Prov 20:1; Prov 22:29).
pervert . . . afflicted--They give unrighteous decisions against the poor.
31:531:5: զի մի՛ իբրեւ արբցեն՝ մոռանայցեն զիմաստութիւն, եւ ուղիղ ո՛չ կարիցեն դատել զտկարն[8306]։ [8306] Ոմանք. Զի մի՛ յորժամ ըմպիցեն մո՛՛... ո՛չ կարասցեն դատել զտնանկն։
5 որպէսզի չհարբեն ու մոռանան իմաստութիւնը եւ չկարողանան տկարին ուղիղ դատել:
5 Չըլլայ որ խմեն ու օրէնքը մոռնան Եւ տառապեալներէն մէկուն դատը ծռեն։
զի մի՛ իբրեւ արբցեն` մոռանայցեն զիմաստութիւն, եւ ուղիղ ոչ կարասցեն դատել զտկարն:

31:5: զի մի՛ իբրեւ արբցեն՝ մոռանայցեն զիմաստութիւն, եւ ուղիղ ո՛չ կարիցեն դատել զտկարն[8306]։
[8306] Ոմանք. Զի մի՛ յորժամ ըմպիցեն մո՛՛... ո՛չ կարասցեն դատել զտնանկն։
5 որպէսզի չհարբեն ու մոռանան իմաստութիւնը եւ չկարողանան տկարին ուղիղ դատել:
5 Չըլլայ որ խմեն ու օրէնքը մոռնան Եւ տառապեալներէն մէկուն դատը ծռեն։
zohrab-1805▾ eastern-1994▾ western am▾
31:531:5 чтобы, напившись, они не забыли закона и не превратили суда всех угнетаемых.
31:5 ἵνα ινα so; that μὴ μη not πιόντες πινω drink ἐπιλάθωνται επιλανθανομαι forget τῆς ο the σοφίας σοφια wisdom καὶ και and; even ὀρθὰ ορθος upright; normal κρῖναι κρινω judge; decide οὐ ου not μὴ μη not δύνωνται δυναμαι able; can τοὺς ο the ἀσθενεῖς ασθενης infirm; ailing
31:5 פֶּן־ pen- פֶּן lest יִ֭שְׁתֶּה ˈyišteh שׁתה drink וְ wᵊ וְ and יִשְׁכַּ֣ח yiškˈaḥ שׁכח forget מְחֻקָּ֑ק mᵊḥuqqˈāq חקק engrave וִֽ֝ ˈwˈi וְ and ישַׁנֶּה yšannˌeh שׁנה change דִּ֣ין dˈîn דִּין claim כָּל־ kol- כֹּל whole בְּנֵי־ bᵊnê- בֵּן son עֹֽנִי׃ ʕˈōnî עֳנִי poverty
31:5. ne forte bibat et obliviscatur iudiciorum et mutet causam filiorum pauperisAnd lest they drink and forget judgments, and pervert the cause of the children of the poor.
5. Lest they drink, and forget the law, and pervert the judgment of any that is afflicted.
31:5. And perhaps they may drink and forget judgments, and alter the case of the sons of the poor.
31:5. Lest they drink, and forget the law, and pervert the judgment of any of the afflicted.
Lest they drink, and forget the law, and pervert the judgment of any of the afflicted:

31:5 чтобы, напившись, они не забыли закона и не превратили суда всех угнетаемых.
31:5
ἵνα ινα so; that
μὴ μη not
πιόντες πινω drink
ἐπιλάθωνται επιλανθανομαι forget
τῆς ο the
σοφίας σοφια wisdom
καὶ και and; even
ὀρθὰ ορθος upright; normal
κρῖναι κρινω judge; decide
οὐ ου not
μὴ μη not
δύνωνται δυναμαι able; can
τοὺς ο the
ἀσθενεῖς ασθενης infirm; ailing
31:5
פֶּן־ pen- פֶּן lest
יִ֭שְׁתֶּה ˈyišteh שׁתה drink
וְ wᵊ וְ and
יִשְׁכַּ֣ח yiškˈaḥ שׁכח forget
מְחֻקָּ֑ק mᵊḥuqqˈāq חקק engrave
וִֽ֝ ˈwˈi וְ and
ישַׁנֶּה yšannˌeh שׁנה change
דִּ֣ין dˈîn דִּין claim
כָּל־ kol- כֹּל whole
בְּנֵי־ bᵊnê- בֵּן son
עֹֽנִי׃ ʕˈōnî עֳנִי poverty
31:5. ne forte bibat et obliviscatur iudiciorum et mutet causam filiorum pauperis
And lest they drink and forget judgments, and pervert the cause of the children of the poor.
31:5. And perhaps they may drink and forget judgments, and alter the case of the sons of the poor.
31:5. Lest they drink, and forget the law, and pervert the judgment of any of the afflicted.
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Adam Clarke: Commentary on the Bible - 1831
31:5: Lest they drink, and forget the law - When they should be administering justice, they are found incapable of it; or, if they go into the judgment-seat, may pervert justice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:5: pervert: Heb. alter
any of the afflicted: Heb. all the sons of affliction, Hab 2:5
John Gill
31:5 Lest they drink, and forget the law,.... The law of God by Moses, which the kings of Israel were obliged to write a copy of, and read over daily, to imprint it on their minds, that they might never forget it, but always govern according to it, Deut 17:18; or the law of their ancestors, or what was made by themselves, which through intemperance may be forgotten; for this sin stupefies the mind and hurts the memory, and makes men forgetful;
and pervert the judgment of any of the afflicted; a king on the throne, or a judge on the bench, drunk, must be very unfit for his office; since he must be incapable of attending to the cause before him, of taking in the true state of the case; and, as he forgets the law, which is his rule of judgment, so he will mistake the point in debate, and put one thing for another; and "change" (g) and alter, as the word signifies, the judgment of the afflicted and injured person, and give the cause against him which should be for him; and therefore it is of great consequence that kings and judges should he sober. A certain woman, being undeservedly condemned by Philip king of Macedon, when drunk, said,
"I would appeal to Philip, but it shall be when he is sober;''
which aroused him; and, more diligently examining the cause, he gave, a more righteous sentence (h).
(g) "mutet", Pagninus, Montanus, Junius & Tremellius, Piscator, Mercerus, Cocceius, Gejerus, Michaelis; "demutet", Schultens. (h) Valer. Maxim l. 6. c. 2. extern. 1.
31:631:6: Տո՛ւք արբեցութիւն տրտմեցելոց, եւ գինի ըմպել՝ ցաւագնոտա՛ց[8307]. [8307] Օրինակ մի. Ըմպել ցաւագնելոց։
6 Ըմպելի՛ք մատուցեցէք վշտացածներին, գինի՛ տուէք ըմպելու տառապեալներին,
6 Օղին կորսուելու վրայ եղողին Ու գինին դառնահոգիներուն տուէք,
Տուք արբեցութիւն տրտմեցելոց, եւ գինի ըմպել ցաւագնոտաց:

31:6: Տո՛ւք արբեցութիւն տրտմեցելոց, եւ գինի ըմպել՝ ցաւագնոտա՛ց[8307].
[8307] Օրինակ մի. Ըմպել ցաւագնելոց։
6 Ըմպելի՛ք մատուցեցէք վշտացածներին, գինի՛ տուէք ըմպելու տառապեալներին,
6 Օղին կորսուելու վրայ եղողին Ու գինին դառնահոգիներուն տուէք,
zohrab-1805▾ eastern-1994▾ western am▾
31:631:6 Дайте сикеру погибающему и вино огорченному душею;
31:6 δίδοτε διδωμι give; deposit μέθην μεθη drunkenness τοῖς ο the ἐν εν in λύπαις λυπη grief καὶ και and; even οἶνον οινος wine πίνειν πινω drink τοῖς ο the ἐν εν in ὀδύναις οδυνη pain
31:6 תְּנוּ־ tᵊnû- נתן give שֵׁכָ֣ר šēḵˈār שֵׁכָר strong drink לְ lᵊ לְ to אֹובֵ֑ד ʔôvˈēḏ אבד perish וְ֝ ˈw וְ and יַיִן yayˌin יַיִן wine לְ lᵊ לְ to מָ֣רֵי mˈārê מַר bitter נָֽפֶשׁ׃ nˈāfeš נֶפֶשׁ soul
31:6. date siceram maerentibus et vinum his qui amaro sunt animoGive strong drink to them that are sad; and wine to them that are grieved in mind:
6. Give strong drink unto him that is ready to perish, and wine unto the bitter in soul:
31:6. Give strong drink to the grieving, and wine to those who are bitter in soul.
31:6. Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts.
Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts:

31:6 Дайте сикеру погибающему и вино огорченному душею;
31:6
δίδοτε διδωμι give; deposit
μέθην μεθη drunkenness
τοῖς ο the
ἐν εν in
λύπαις λυπη grief
καὶ και and; even
οἶνον οινος wine
πίνειν πινω drink
τοῖς ο the
ἐν εν in
ὀδύναις οδυνη pain
31:6
תְּנוּ־ tᵊnû- נתן give
שֵׁכָ֣ר šēḵˈār שֵׁכָר strong drink
לְ lᵊ לְ to
אֹובֵ֑ד ʔôvˈēḏ אבד perish
וְ֝ ˈw וְ and
יַיִן yayˌin יַיִן wine
לְ lᵊ לְ to
מָ֣רֵי mˈārê מַר bitter
נָֽפֶשׁ׃ nˈāfeš נֶפֶשׁ soul
31:6. date siceram maerentibus et vinum his qui amaro sunt animo
Give strong drink to them that are sad; and wine to them that are grieved in mind:
31:6. Give strong drink to the grieving, and wine to those who are bitter in soul.
31:6. Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts.
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Adam Clarke: Commentary on the Bible - 1831
31:6: Give strong drink unto him that is ready to perish - We have already seen, that inebriating drinks were mercifully given to condemned criminals, to render them less sensible of the torture they endured in dying. This is what was offered to our Lord; but he refused it. See note on Psa 104:15.
Albert Barnes: Notes on the Bible - 1834
31:6: The true purpose of the power of wine over man's mind and body, as a restorative and remedial agent. Compare the margin reference. The same thought showed itself in the Jewish practice of giving a cup of wine to mourners, and (as in the history of the crucifixion) to criminals at their execution.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:6: strong: Psa 104:15; Ti1 5:23
of heavy hearts: Heb. bitter of soul, Sa1 1:10, Sa1 30:6; Kg2 4:27 *marg.
Carl Friedrich Keil and Franz Delitzsch
31:6
6 Give strong drink to him that is perishing,
And wine to those whose soul is in bitter woe;
7 Let him drink and forget his poverty,
And let him think of his misery no more.
The preparation of a potion for malefactors who were condemned to death was, on the ground of these words of the proverb, cared for by noble women in Jerusalem (נשׁים יקרות שׁבירושׁלים), Sanhedrin 43a; Jesus rejected it, because He wished, without becoming insensible to His sorrow, to pass away from the earthly life freely and in full consciousness, Mk 15:23. The transition from the plur. to the sing. of the subject is in Prov 31:7 less violent than in Prov 31:5, since in Prov 31:6 singular and plur. already interchange. We write תּנוּ־שׁכר with the counter-tone Metheg and Mercha. אובד designates, as at Job 29:13; Job 31:19, one who goes to meet destruction: it combines the present signification interiens, the fut. signif. interiturus, and the perf. perditus (hopelessly lost). מרי נפשׁ (those whose minds are filled with sorrow) is also supported from the Book of Job; Job 3:20, cf. Prov 21:25, the language and thought and mode of writing of which notably rests on the Proverbs of Agur and Lemuel (vid., Mhlau, pp. 64-66). The Venet. τοῖς πικροῖς (not ψυξροῖς) τὴν ψυχήν. רישׁ (poverty) is not, however, found there, but only in the Book of Proverbs, in which this word-stem is more at home than elsewhere. Wine rejoices the heart of man, Ps 104:15, and at the same time raises it for the time above oppression and want, and out of anxious sorrow, wherefore it is soonest granted to them, and in sympathizing love ought to be presented to them by whom this its beneficent influence is to be wished for. The ruined man forgets his poverty, the deeply perplexed his burden of sorrow; the king, on the contrary, is in danger from this cause of forgetting what the law required at his hands, viz., in relation to those who need help, to whom especially his duty as a ruler refers.
John Gill
31:6 Give strong drink unto him that is ready to perish,.... Thou, O Lemuel, and other kings and judges, rather than drink strong drink yourselves, least to excess; give it out of your great abundance and liberality to poor persons in starving circumstances, who must perish, unless relieved; it will do them good, moderately used; and should they drink too freely, which they ought not, yet it would not be attended with such bad consequences as if kings and princes should;
and wine to those that be of heavy heart; of melancholy dispositions, under gloomy apprehensions of things; pressed with the weight of their affliction and poverty: or, "bitter in soul" (i); such as God has dealt bitterly with, as Naomi says was her case, and therefore called her own name Marah, which signifies bitter; of such a sorrowful spirit, and one thus bitter in soul, was Hannah; and so Job, and others; persons in great affliction and distress, to whom life itself is bitter; see Ruth 1:20; now wine to such is very exhilarating and cheering; see Judg 9:13.
(i) "his qui amaro sunt animo", V. L. Pagninus, Tigurine version: "amaris animo", Montanus, Junius & Tremellius; "amaris animus", Vatablus, Piscator.
John Wesley
31:6 To perish - To faint; for such need a cordial.
Robert Jamieson, A. R. Fausset and David Brown
31:6 The proper use of such drinks is to restore tone to feeble bodies and depressed minds (compare Ps 104:15).
31:731:7: զի արբցեն՝ եւ մոռասցին զտնանկութիւնս իւրեանց, եւ զցաւս իւրեանց ո՛չ եւս յիշեսցեն[8308]։ [8308] Ոմանք. Մոռասցին զաղքատութիւնս իւր՛՛։
7 թող խմեն ու մոռանան իրենց աղքատութիւնը եւ թող չյիշեն իրենց ցաւերը:
7 Որպէս զի անոնք խմեն ու իրենց աղքատութիւնը մոռնան Եւ իրենց նեղութիւնը անգամ մըն ալ չյիշեն։
զի արբցեն` եւ մոռասցին զտնանկութիւնս իւրեանց, եւ զցաւս իւրեանց ոչ եւս յիշեսցեն:

31:7: զի արբցեն՝ եւ մոռասցին զտնանկութիւնս իւրեանց, եւ զցաւս իւրեանց ո՛չ եւս յիշեսցեն[8308]։
[8308] Ոմանք. Մոռասցին զաղքատութիւնս իւր՛՛։
7 թող խմեն ու մոռանան իրենց աղքատութիւնը եւ թող չյիշեն իրենց ցաւերը:
7 Որպէս զի անոնք խմեն ու իրենց աղքատութիւնը մոռնան Եւ իրենց նեղութիւնը անգամ մըն ալ չյիշեն։
zohrab-1805▾ eastern-1994▾ western am▾
31:731:7 пусть он выпьет и забудет бедность свою и не вспомнит больше о своем страдании.
31:7 ἵνα ινα so; that ἐπιλάθωνται επιλανθανομαι forget τῆς ο the πενίας πενια and; even τῶν ο the πόνων πονος pain μὴ μη not μνησθῶσιν μιμνησκω remind; remember ἔτι ετι yet; still
31:7 יִ֭שְׁתֶּה ˈyišteh שׁתה drink וְ wᵊ וְ and יִשְׁכַּ֣ח yiškˈaḥ שׁכח forget רִישֹׁ֑ו rîšˈô רֵישׁ poverty וַ֝ ˈwa וְ and עֲמָלֹ֗ו ʕᵃmālˈô עָמָל labour לֹ֣א lˈō לֹא not יִזְכָּר־ yizkor- זכר remember עֹֽוד׃ ʕˈôḏ עֹוד duration
31:7. bibant ut obliviscantur egestatis suae et doloris non recordentur ampliusLet them drink, and forget their want, and remember their sorrow no more.
7. Let him drink, and forget his poverty, and remember his misery no more.
31:7. Let them drink, and forget their needs, and remember their sorrow no more.
31:7. Let him drink, and forget his poverty, and remember his misery no more.
Let him drink, and forget his poverty, and remember his misery no more:

31:7 пусть он выпьет и забудет бедность свою и не вспомнит больше о своем страдании.
31:7
ἵνα ινα so; that
ἐπιλάθωνται επιλανθανομαι forget
τῆς ο the
πενίας πενια and; even
τῶν ο the
πόνων πονος pain
μὴ μη not
μνησθῶσιν μιμνησκω remind; remember
ἔτι ετι yet; still
31:7
יִ֭שְׁתֶּה ˈyišteh שׁתה drink
וְ wᵊ וְ and
יִשְׁכַּ֣ח yiškˈaḥ שׁכח forget
רִישֹׁ֑ו rîšˈô רֵישׁ poverty
וַ֝ ˈwa וְ and
עֲמָלֹ֗ו ʕᵃmālˈô עָמָל labour
לֹ֣א lˈō לֹא not
יִזְכָּר־ yizkor- זכר remember
עֹֽוד׃ ʕˈôḏ עֹוד duration
31:7. bibant ut obliviscantur egestatis suae et doloris non recordentur amplius
Let them drink, and forget their want, and remember their sorrow no more.
31:7. Let them drink, and forget their needs, and remember their sorrow no more.
31:7. Let him drink, and forget his poverty, and remember his misery no more.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:7: Eph 5:18
Geneva 1599
31:7 Let him drink, and forget (f) his poverty, and remember his misery no more.
(f) For wine comforts the heart as in (Ps 104:15).
John Gill
31:7 Let him drink, and forget his poverty,.... Which has been very pressing upon him, and afflicting to him; let him drink till he is cheerful, and forgets that he is a poor man; however, so far forgets as not to be troubled about it, and have any anxious thoughts how he must have food and raiment (k);
and remember his misery no more; the anguish of his mind because of his straitened circumstances; or "his labour" (l), as it may be rendered; so the Septuagint and Arabic versions, the labour of his body, the pains he takes to get a little food for himself and family. The Targum is,
"and remember his torn garments no more;''
his rags, a part of his poverty. Such virtue wine may have for the present to dispel care, than which it is said nothing can be better (m); and to induce a forgetfulness of misery, poverty, and of other troubles. So the mixed wine Helena gave to Telemachus, called Nepenthe, which when drunk, had such an effect as to remove sorrow, and to bring on forgetfulness of past evils (n); and of which Diodorus Siculus (o) and Pliny (p) speak as of such use. The ancients used to call Bacchus, the god of wine, the son of forgetfulness; but Plutarch (q) thought he should rather be called the father of it. Some, by those that are "ready to perish", understand condemned malefactors, just going to die; and think the Jewish practice of giving wine mingled with myrrh or frankincense, or a stupefying potion to such that they might not be sensible of their misery (r), such as the Jews are supposed to otter to Christ, Mk 15:23; is grounded upon this passage; but the sense given is best: the whole may be applied in a spiritual manner to such persons who see themselves in a "perishing", state and condition; whose consciences are loaded with guilt, whose souls are filled with a sense of wrath, have a sight of sin, but not of a Saviour; behold a broken, cursing, damning law, the flaming sword of justice turning every way, but no righteousness to answer for them, no peace, no pardon, no stoning sacrifice but look upon themselves lost and undone: and so of "heavy hearts"; have a spirit of heaviness in them, a heaviness upon their spirits: a load of guilt on them too heavy to bear, so that they cannot look up: or are "bitter in soul"; sin is made bitter to them, and they weep bitterly for it: now to such persons "wine", in a spiritual sense, should be given; the Gospel, which is as the best wine, that, goes down sweetly, should be preached unto them; they should be told of the love of God and Christ to poor sinners, which is better than wine; and the blessings of grace should be set before them, as peace, pardon, righteousness, and eternal life, by Christ, the milk and wine to be had without money and without price; of these they should drink, or participate of, by faith, freely, largely, and to full satisfaction; by means of which they will "forget" their spiritual "poverty", and consider themselves as possessed of the riches of grace, as rich in faith, and heirs of a kingdom; and so remember no more their miserable estate by nature, and the anguish of their souls in the view of that; unless it be to magnify and adore the riches of God's grace in their deliverance.
(k) "Tunc dolor a curae rugaqae frontis abit", Ovid. de Arte Amandi, l. 1. (l) "laboris sui", Pagninus, Montanus. (m) Cyprius poeta apud Suidam in voce (n) Homer. Odyss. 4. v. 220, 221. (o) Bibliothec. l. 1. p. 87, 88. (p) Nat. Hist. l. 21, c. 21. (q) Symposiac. l. 7. Probl. 5. p. 705. (r) Vid. T. Bab. Sanhedrin, fol. 43. 1. Bemidbar Rabba, s. 10. fol. 198. 4.
31:831:8: Բա՛ց զբերան քո բանիւ Աստուծոյ, եւ դատեա՛ զամենեսեան ողջմտութեամբ[8309], [8309] Ոմանք յաւելուն. Ողջմտութեամբ։ Բաց զբերան քո եւ դատեա՛ իրաւամբք, (9) եւ ընտրեա՛ եւ որոշեա՛ զաղքատն եւ զտկարն։
8 Աստծու խօսքո՛վ բաց քո բերանը եւ ողջամտութեա՛մբ դատիր բոլորին,
8 Բաց քու բերանդ համր մարդուն համար Ու բոլոր անխնամ մնացածներուն դատին համար։
Բաց զբերան քո [495]բանիւ Աստուծոյ, եւ դատեա զամենեսեան ողջմտութեամբ:

31:8: Բա՛ց զբերան քո բանիւ Աստուծոյ, եւ դատեա՛ զամենեսեան ողջմտութեամբ[8309],
[8309] Ոմանք յաւելուն. Ողջմտութեամբ։ Բաց զբերան քո եւ դատեա՛ իրաւամբք, (9) եւ ընտրեա՛ եւ որոշեա՛ զաղքատն եւ զտկարն։
8 Աստծու խօսքո՛վ բաց քո բերանը եւ ողջամտութեա՛մբ դատիր բոլորին,
8 Բաց քու բերանդ համր մարդուն համար Ու բոլոր անխնամ մնացածներուն դատին համար։
zohrab-1805▾ eastern-1994▾ western am▾
31:831:8 Открывай уста твои за безгласного и для защиты всех сирот.
31:8 ἄνοιγε ανοιγω open up σὸν σος your στόμα στομα mouth; edge λόγῳ λογος word; log θεοῦ θεος God καὶ και and; even κρῖνε κρινω judge; decide πάντας πας all; every ὑγιῶς υγιως soundly; fairly
31:8 פְּתַח־ pᵊṯaḥ- פתח open פִּ֥יךָ pˌîḵā פֶּה mouth לְ lᵊ לְ to אִלֵּ֑ם ʔillˈēm אִלֵּם speechless אֶל־ ʔel- אֶל to דִּ֝֗ין ˈdˈîn דִּין claim כָּל־ kol- כֹּל whole בְּנֵ֥י bᵊnˌê בֵּן son חֲלֹֽוף׃ ḥᵃlˈôf חֲלֹוף [uncertain]
31:8. aperi os tuum muto et causis omnium filiorum qui pertranseuntOpen thy mouth for the dumb, and for the causes of all the children that pass.
8. Open thy mouth for the dumb, in the cause of all such as are left desolate.
31:8. Open your mouth for the mute and for all the cases of the sons who are passing through.
31:8. Open thy mouth for the dumb in the cause of all such as are appointed to destruction.
Open thy mouth for the dumb in the cause of all such as are appointed to destruction:

31:8 Открывай уста твои за безгласного и для защиты всех сирот.
31:8
ἄνοιγε ανοιγω open up
σὸν σος your
στόμα στομα mouth; edge
λόγῳ λογος word; log
θεοῦ θεος God
καὶ και and; even
κρῖνε κρινω judge; decide
πάντας πας all; every
ὑγιῶς υγιως soundly; fairly
31:8
פְּתַח־ pᵊṯaḥ- פתח open
פִּ֥יךָ pˌîḵā פֶּה mouth
לְ lᵊ לְ to
אִלֵּ֑ם ʔillˈēm אִלֵּם speechless
אֶל־ ʔel- אֶל to
דִּ֝֗ין ˈdˈîn דִּין claim
כָּל־ kol- כֹּל whole
בְּנֵ֥י bᵊnˌê בֵּן son
חֲלֹֽוף׃ ḥᵃlˈôf חֲלֹוף [uncertain]
31:8. aperi os tuum muto et causis omnium filiorum qui pertranseunt
Open thy mouth for the dumb, and for the causes of all the children that pass.
31:8. Open your mouth for the mute and for all the cases of the sons who are passing through.
31:8. Open thy mouth for the dumb in the cause of all such as are appointed to destruction.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
31:8: Open thy mouth for the dumb - For such accused persons as have no counsellors, and cannot plead for themselves.
Are appointed to destruction - בני חלוף beney chaloph, variously translated, children of passage - indigent travelers; children of desolation - those who have no possessions, or orphans. I believe it either signifies those who are strangers, and are travelling from place to place, or those who are ready to perish in consequence of want or oppression.
Albert Barnes: Notes on the Bible - 1834
31:8: In contrast with the two besetting sins of Eastern monarchs stands their one great duty, to give help to those who had no other helper.
Such as are appointed to destruction - literally, "children of bereavement," with the sense, either, as in the text, of those "destined to be bereaved of life or goods," or of "bereaved or fatherless children."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:8: Open: Pro 24:7, Pro 24:11, Pro 24:12; Sa1 19:4-7, Sa1 20:32, Sa1 22:14, Sa1 22:15; Est 4:13-16; Job 29:9, Job 29:17; Psa 82:3, Psa 82:4; Jer 26:16-19, Jer 26:24, Jer 38:7-10; Joh 7:51
such: etc. Heb. the sons of destruction, Psa 79:11 *marg.
Carl Friedrich Keil and Franz Delitzsch
31:8
8 Open thy mouth for the dumb,
For the right of all the children of leaving;
9 Open thy mouth, judge righteously,
And do right to the poor and needy.
He is called dumb who suffers the infirmity of dumbness, as עוּר and פּסּח, Job 29:15, is he who suffers the infirmity of blindness or lameness, not here figuratively; at the same time, he who, on account of his youth, or on account of his ignorance, or from fear, cannot speak before the tribunal for himself (Fleischer). With ל the dat. commodi (lxx after Lagarde, μογιλάλῳ; Aquila, Symmachus, Theodotion, ἀλάλῳ; the Venet. after Gebhardt, βωβῷ) אל, of the object aimed at, interchanges, as e.g., 3Kings 19:3; 4Kings 7:7, אל־נפשׁם, for the preservation of their life, or for the sake of their life, for it is seldom that it introduces the object so purely as here. And that an infin. such as חלוף should stand as a subst. occurs proportionally seldomer in Heb. (Is 4:4; Ps 22:7; cf. with ה of the artic., Num 4:12; Ps 66:9) than it does in Arab. בּני חלוף in the same way as בּני־עני, 5b, belongs to the Arab. complexion of this proverb, but without its being necessary to refer to the Arab. in order to fix the meaning of these two words. Hitzig explains after khalf, to come after, which further means "to have the disadvantage," in which Zckler follows him; but this verb in Arab. does not mean ὑστερεῖν (ὑστερεῖσθαι), we must explain "sons of him that remains behind," i.e., such as come not forward, but remain behind ('an) others. Mhlau goes further, and explains, with Schultens and Vaihinger: those destitute of defence, after (Arab.) khalafahu he is ranked next to him, and has become his representative - a use of the word foreign to the Heb. Still less is the rendering of Gesenius justified, "children of inheritance" = children left behind, after khallafa, to leave behind; and Luther, "for the cause of all who are left behind," by the phrase (Arab.) khallfany'an 'awnih, he has placed me behind his help, denied it to me, for the Kal of the verb cannot mean to abandon, to leave. And that בני חלוף means the opposers of the truth, or of the poor, or the litigious person, the quarrelsome, is perfectly inadmissible, since the Kal חלוף cannot be equivalent to (Arab.) khilaf, the inf. of the 3rd conj., and besides, the gen. after דּין always denotes those in whose favour, not those against whom it is passed; the latter is also valid against Ralbag's "sons of change," i.e., who say things different from what they think; and Ahron b. Josef's "sons of changing," viz., the truth into lies. We must abide by the meaning of the Heb. חלף, "to follow after, to change places, pass away." Accordingly, Fleischer understands by חלוף, the going away, the dying, viz., of parents, and translates: eorum qui parentibus orbati sunt. In another way Rashi reaches the same sense: orphans deprived of their helper. But the connection בני חלף requires that we make those who are intended themselves the subject of חלוף. Rightly Ewald, Bertheau, Kamphausen, compare Is 2:18 (and Ps 90:5., this with questionable right), and understand by the sons of disappearance those whose inherited lot, whose proper fate, is to disappear, to die, to perish (Symmachus: πάντων υἱῶν ἀποιχομένων; Jerome: omnium filiorum qui pertranseunt). It is not men in general as children of frailty that are meant (Kimchi, Meri, Immanuel, Euchel, and others), after which the Venet. τῶν υἱῶν τοῦ μεταβάλλειν (i.e., those who must exchange this life for another), but such as are on the brink of the abyss. צדק in שׁפט־צדק is not equivalent to בּצדק, but is the accus. of the object, as at Zech 8:16, decide justice, i.e., so that justice is the result of thy judicial act; cf. Knobel on Deut 1:16. ודּין is imper., do right to the miserable and the poor; cf. Ps 54:3 with Jer 22:16; Jer 5:28. That is a king of a right sort, who directs his high function as a judge, so as to be an advocate [procurator] for the helpless of his people.
Geneva 1599
31:8 Open thy mouth for the (g) dumb in the cause of all such as are appointed to destruction.
(g) Defend their cause that are not able to help themselves.
John Gill
31:8 Open thy mouth for the dumb,.... Not who are naturally so, but who cannot speak in their own behalf, either through want of elocution, or knowledge of the laws; or who are bashful, timorous, and fearful, being overawed by the majesty of a court of judicature, or by their prosecutors; or who, as they have not a tongue, so not a purse, to speak for them, the fatherless and the widow; which latter has her name, in the Hebrew language, from dumbness. Here Lemuel's mother advises him to open his mouth freely, readily, boldly, and intrepidly, and plead for such persons. Even
in the cause of all such as are appointed to destruction; whose destruction is resolved on by their accusers and prosecutors; and who are in danger of it, being charged with capital crimes; unless some persons of wisdom, power, and authority, interpose on their behalf. It may be rendered, "in the cause of all the children of change", or "passing away" (s); the children of the world, which passeth away with all things in it, as Kimchi; or orphans, whose help passeth away, as Jarchi; or rather strangers, as others, who pass from place to place and whose state and condition is liable to many changes who may be ignorant of the laws of the country where they are, and may stand in need of persons to plead for them.
(s) "filiormn transitus", Montanus, Gejerus, Michaelis; "transeuntis, sub. seculi", Vatablus, so Ben Melech; "filiorum mutationis loci", Piscator; "filii mutationis, h. e. hujus mundi", Baynus.
John Wesley
31:8 The dumb - For such as cannot speak in their own cause, either through ignorance, or because of the dread of their more potent adversaries. Destruction - Who, without such succour from the judges, are like to be utterly ruined.
Robert Jamieson, A. R. Fausset and David Brown
31:8 Open . . . cause--Plead for those who cannot plead for themselves, as the orphan, stranger, &c. (compare Ps 72:12; Is 1:17).
appointed to destruction--who are otherwise ruined by their oppressors (compare Prov 29:14, Prov 29:16).
31:931:9: եւ ընտրեա՛ եւ որոշեա՛ զտնանկն եւ զտկարն։
9 քննի՛ր եւ տարբերի՛ր աղքատին ու խեղճին:
9 Բաց քու բերանդ եւ արդարութեամբ դատէ Եւ աղքատին ու տնանկին դատը տես։
եւ ընտրեա եւ որոշեա զտնանկն եւ զտկարն:

31:9: եւ ընտրեա՛ եւ որոշեա՛ զտնանկն եւ զտկարն։
9 քննի՛ր եւ տարբերի՛ր աղքատին ու խեղճին:
9 Բաց քու բերանդ եւ արդարութեամբ դատէ Եւ աղքատին ու տնանկին դատը տես։
zohrab-1805▾ eastern-1994▾ western am▾
31:931:9 Открывай уста твои для правосудия и для дела бедного и нищего.
31:9 ἄνοιγε ανοιγω open up σὸν σος your στόμα στομα mouth; edge καὶ και and; even κρῖνε κρινω judge; decide δικαίως δικαιως justly διάκρινε διακρινω discriminate; doubt δὲ δε though; while πένητα πενης poor καὶ και and; even ἀσθενῆ ασθενης infirm; ailing
31:9 פְּתַח־ pᵊṯaḥ- פתח open פִּ֥יךָ pˌîḵā פֶּה mouth שְׁפָט־ šᵊfoṭ- שׁפט judge צֶ֑דֶק ṣˈeḏeq צֶדֶק justice וְ֝ ˈw וְ and דִ֗ין ḏˈîn דין judge עָנִ֥י ʕānˌî עָנִי humble וְ wᵊ וְ and אֶבְיֹֽון׃ פ ʔevyˈôn . f אֶבְיֹון poor
31:9. aperi os tuum decerne quod iustum est et iudica inopem et pauperemOpen thy mouth, decree that which is just, and do justice to the needy and poor.
9. Open thy mouth, judge righteously, and minister judgment to the poor and needy.
31:9. Open your mouth, declare what is just, and do justice to the indigent and the poor.
31:9. Open thy mouth, judge righteously, and plead the cause of the poor and needy.
Open thy mouth, judge righteously, and plead the cause of the poor and needy:

31:9 Открывай уста твои для правосудия и для дела бедного и нищего.
31:9
ἄνοιγε ανοιγω open up
σὸν σος your
στόμα στομα mouth; edge
καὶ και and; even
κρῖνε κρινω judge; decide
δικαίως δικαιως justly
διάκρινε διακρινω discriminate; doubt
δὲ δε though; while
πένητα πενης poor
καὶ και and; even
ἀσθενῆ ασθενης infirm; ailing
31:9
פְּתַח־ pᵊṯaḥ- פתח open
פִּ֥יךָ pˌîḵā פֶּה mouth
שְׁפָט־ šᵊfoṭ- שׁפט judge
צֶ֑דֶק ṣˈeḏeq צֶדֶק justice
וְ֝ ˈw וְ and
דִ֗ין ḏˈîn דין judge
עָנִ֥י ʕānˌî עָנִי humble
וְ wᵊ וְ and
אֶבְיֹֽון׃ פ ʔevyˈôn . f אֶבְיֹון poor
31:9. aperi os tuum decerne quod iustum est et iudica inopem et pauperem
Open thy mouth, decree that which is just, and do justice to the needy and poor.
31:9. Open your mouth, declare what is just, and do justice to the indigent and the poor.
31:9. Open thy mouth, judge righteously, and plead the cause of the poor and needy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:9: Pro 16:12, Pro 20:8; Lev 19:15; Deu 1:16, Deu 16:18-20; Sa2 8:15; Psa 58:1, Psa 58:2; Psa 72:1, Psa 72:2; Job 29:12, Job 29:15, Job 29:16; Isa 1:17, Isa 1:23, Isa 11:4, Isa 32:1, Isa 32:2; Jer 5:28; Jer 22:3, Jer 22:15, Jer 22:16, Jer 23:5; Dan 4:27; Amo 5:11, Amo 5:12; Zac 7:9, Zac 9:9; Joh 7:24; Heb 1:9; Rev 19:11
Proverbs 31:10
John Gill
31:9 Open thy mouth, judge righteously,.... Having heard the cause, pronounce a righteous sentence; deliver it freely and impartially, with all readiness and boldness, not caring for the censures of wicked and unjust men;
and plead the cause of the poor and needy; who are oppressed by the rich, cannot plead for themselves, nor fee others to plead for them; do thou do it freely and faithfully. Thus as Lemuel's mother cautions him against women and wine, she advises him to do the duties of his office in administering impartial justice to all, and particularly in being the advocate and judge of the indigent and distressed.
31:1031:10: Կին ժրագլուխ եթէ գտանիցի, պատուականագո՛յն է այնպիսին քան զականս պատուականս[8420]։ [8420] Ոմանք. Եթէ ոք գտանիցէ։
10 Թէ առաքինի կին գտնուի, այդպիսին թանկ է բոլոր գոհարներից:
10 Առաքինի կինը ո՞վ կրնայ գտնել։Անոր գինը գոհարներէն շատ աւելի է։
[496]Կին ժրագլուխ եթէ գտանիցի,`` պատուականագոյն է այնպիսին քան զականս պատուականս:

31:10: Կին ժրագլուխ եթէ գտանիցի, պատուականագո՛յն է այնպիսին քան զականս պատուականս[8420]։
[8420] Ոմանք. Եթէ ոք գտանիցէ։
10 Թէ առաքինի կին գտնուի, այդպիսին թանկ է բոլոր գոհարներից:
10 Առաքինի կինը ո՞վ կրնայ գտնել։Անոր գինը գոհարներէն շատ աւելի է։
zohrab-1805▾ eastern-1994▾ western am▾
31:1031:10 Кто найдет добродетельную жену? цена ее выше жемчугов;
31:10 γυναῖκα γυνη woman; wife ἀνδρείαν ανδρειος who?; what? εὑρήσει ευρισκω find τιμιωτέρα τιμιος precious δέ δε though; while ἐστιν ειμι be λίθων λιθος stone πολυτελῶν πολυτελης costly ἡ ο the τοιαύτη τοιουτος such; such as these
31:10 אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman חַ֭יִל ˈḥayil חַיִל power מִ֣י mˈî מִי who יִמְצָ֑א yimṣˈā מצא find וְ wᵊ וְ and רָחֹ֖ק rāḥˌōq רָחֹוק remote מִ mi מִן from פְּנִינִ֣ים ppᵊnînˈîm פְּנִינִים corals מִכְרָֽהּ׃ miḵrˈāh מֶכֶר price
31:10. aleph mulierem fortem quis inveniet procul et de ultimis finibus pretium eiusWho shall find a valiant woman? far, and from the uttermost coasts is the price of her.
10. A virtuous woman who can find? for her price is far above rubies.
31:10. Who shall find a strong woman? Far away, and from the furthest parts, is her price.
31:10. Who can find a virtuous woman? for her price [is] far above rubies.
Who can find a virtuous woman? for her price [is] far above rubies:

31:10 Кто найдет добродетельную жену? цена ее выше жемчугов;
31:10
γυναῖκα γυνη woman; wife
ἀνδρείαν ανδρειος who?; what?
εὑρήσει ευρισκω find
τιμιωτέρα τιμιος precious
δέ δε though; while
ἐστιν ειμι be
λίθων λιθος stone
πολυτελῶν πολυτελης costly
ο the
τοιαύτη τοιουτος such; such as these
31:10
אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman
חַ֭יִל ˈḥayil חַיִל power
מִ֣י mˈî מִי who
יִמְצָ֑א yimṣˈā מצא find
וְ wᵊ וְ and
רָחֹ֖ק rāḥˌōq רָחֹוק remote
מִ mi מִן from
פְּנִינִ֣ים ppᵊnînˈîm פְּנִינִים corals
מִכְרָֽהּ׃ miḵrˈāh מֶכֶר price
31:10. aleph mulierem fortem quis inveniet procul et de ultimis finibus pretium eius
Who shall find a valiant woman? far, and from the uttermost coasts is the price of her.
31:10. Who shall find a strong woman? Far away, and from the furthest parts, is her price.
31:10. Who can find a virtuous woman? for her price [is] far above rubies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-31: Алфавитная речь этих 22: стихов, содержащая похвалу добродетельной жене, матери семейства и хозяйке дома, составляет, по удачному выражению одного исследователя (Дедерлейна) "золотую грамоту женщин". И, действительно, здесь полнее всего и типичнее выразился возвышенный взгляд библейских евреев на достоинство и положение женщины в семье, на отношение ее к мужу, детям и домочадцам. Параллельной или подобной этой похвале мы не найдем во всей всемирной литературе древности, образ "добродетельной жены" Притчей превзойден лишь в Новом Завете образом жены христианки. Как и в других алфавитных библейских произведениях (Пс. XXXIII, CXVIII и др. Плач. гл. I-IV), в рассматриваемом отделе отдельные стихи не тесно примыкают друг к другу, однако все объединены общею темой: совершенства жены добродетельной здесь раскрываются с определенных сторон - неутомимой деятельности, всеобъемлющей заботливости, милосердия, разумности.

10-22: Добродетельная жена (ср. XV:4) изображается сначала со стороны домашней ее деятельности (ст. 11-22), а затем со стороны содействия и помощи ее мужу в общественной деятельности его (ст. 23: и дал.). Первое достоинство добродетельной жены - полное доверие ей ее мужа (ст. 11); при этом здесь, как и в последующей речи, на первом плане стоит хозяйственная деятельность жены. По любви к мужу (ст. 12), жена-хозяйка дома берет на себя все разнообразные хозяйственные обязанности и исполняет их совершеннейшим образом. Прежде всего, по обычаю древности, собственноручно приготовляет материалы - шерсть и лен - для одежды членам семьи (ст. 13), как затем - изготовляет ткани и для продажи за границу (ст. 24). Равным образом, предметом особой заботливости жены является добывание и раздача членам семьи пищи, пищу служанкам заботливая хозяйка раздает еще в глубокое утро (ст. 14-15), давая им собственный пример деятельности и трудолюбия. Xoзяйственнaя дeятeльнocть доблестнoй жeны, не ограничиваясь пределами дома, простирается и далее - на приобретение новых участков земли для насаждения хлеба и виноградника (ст. 16). В своем труде она чувствует себя крепкой, и имеет во всем успех (ст. 17-18). Работа, напр., прядение, у жены-хозяйки нередко идет и ночью (ст. 19). Всем своим достатком доблестная жена удовлетворяет не только домашних, но делится и с бедными, протягивая руку помощи всякому нуждающемуся в ней; так что и в отношении благотворительности, как и в других отношениях жена добродетельная является образцовой. Домашним такой хозяйки не страшна зима и стужа, так как все члены семьи у нее одеты не только достаточно тепло, но и красиво (ст. 21-22).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 Who can find a virtuous woman? for her price is far above rubies. 11 The heart of her husband doth safely trust in her, so that he shall have no need of spoil. 12 She will do him good and not evil all the days of her life. 13 She seeketh wool, and flax, and worketh willingly with her hands. 14 She is like the merchants' ships; she bringeth her food from afar. 15 She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens. 16 She considereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard. 17 She girdeth her loins with strength, and strengtheneth her arms. 18 She perceiveth that her merchandise is good: her candle goeth not out by night. 19 She layeth her hands to the spindle, and her hands hold the distaff. 20 She stretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy. 21 She is not afraid of the snow for her household: for all her household are clothed with scarlet. 22 She maketh herself coverings of tapestry; her clothing is silk and purple. 23 Her husband is known in the gates, when he sitteth among the elders of the land. 24 She maketh fine linen, and selleth it; and delivereth girdles unto the merchant. 25 Strength and honour are her clothing; and she shall rejoice in time to come. 26 She openeth her mouth with wisdom; and in her tongue is the law of kindness. 27 She looketh well to the ways of her household, and eateth not the bread of idleness. 28 Her children arise up, and call her blessed; her husband also, and he praiseth her. 29 Many daughters have done virtuously, but thou excellest them all. 30 Favour is deceitful, and beauty is vain: but a woman that feareth the LORD, she shall be praised. 31 Give her of the fruit of her hands; and let her own works praise her in the gates.
This description of the virtuous woman is designed to show what wives the women should make and what wives the men should choose; it consists of twenty-two verses, each beginning with a letter of the Hebrew alphabet in order, as some of the Psalms, which makes some think it was no part of the lesson which Lemuel's mother taught him, but a poem by itself, written by some other hand, and perhaps had been commonly repeated among the pious Jews, for the ease of which it was made alphabetical. We have the abridgment of it in the New Testament (1 Tim. ii. 9, 10; 1 Pet. iii. 1-6), where the duty prescribed to wives agrees with this description of a good wife; and with good reason is so much stress laid upon it, since it contributes as much as any one thing to the keeping up of religion in families, and the entail of it upon posterity, that the mothers be wise and good; and of what consequence it is to the wealth and outward prosperity of a house every one is sensible. He that will thrive must ask his wife leave. Here is,
I. A general enquiry after such a one (v. 10), where observe, 1. The person enquired after, and that is a virtuous woman--a woman of strength (so the word is), though the weaker vessel, yet made strong by wisdom and grace, and the fear of God: it is the same word that is used in the character of good judges (Exod. xviii. 21), that they are able men, men qualified for the business to which they are called, men of truth, fearing God. So it follows, A virtuous woman is a woman of spirit, who has the command of her own spirit and knows how to manage other people's, one that is pious and industrious, and a help meet for a man. In opposition to this strength, we read of the weakness of the heart of an imperious whorish woman, Ezek. xvi. 30. A virtuous woman is a woman of resolution, who, having espoused good principles, is firm and steady to them, and will not be frightened with winds and clouds from any part of her duty. 2. The difficulty of meeting with such a one: Who can find her? This intimates that good women are very scarce, and many that seem to be so do not prove so; he that thought he had found a virtuous woman was deceived; Behold, it was Leah, and not the Rachel he expected. But he that designs to marry ought to seek diligently for such a one, to have this principally in his eye, in all his enquiries, and to take heed that he be not biassed by beauty or gaiety, wealth or parentage, dressing well or dancing well; for all these may be and yet the woman not be virtuous, and there is many a woman truly virtuous who yet is not recommended by these advantages. 3. The unspeakable worth of such a one, and the value which he that has such a wife ought to put upon her, showing it by his thankfulness to God and his kindness and respect to her, whom he must never think he can do too much for. Her price is far above rubies, and all the rich ornaments with which vain women adorn themselves. The more rare such good wives are the more they are to be valued.
II. A particular description of her and of her excellent qualifications.
1. She is very industrious to recommend herself to her husband's esteem and affection. Those that are good really will be good relatively. A good woman, if she be brought into the marriage state, will be a good wife, and make it her business to please her husband, 1 Cor. vii. 34. Though she is a woman of spirit herself, yet her desire is to her husband, to know his mind, that she may accommodate herself to it, and she is willing that he should rule over her. (1.) She conducts herself so that he may repose an entire confidence in her. He trusts in her chastity, which she never gave him the least occasion to suspect or to entertain any jealousy of; she is not morose and reserved, but modest and grave, and has all the marks of virtue in her countenance and behaviour; her husband knows it, and therefore his heart doth safely trust in her; he is easy, and makes her so. He trusts in her conduct, that she will speak in all companies, and act in all affairs, with prudence and discretion, so as not to occasion him either damage or reproach. He trusts in her fidelity to his interests, and that she will never betray his counsels nor have any interest separate from that of his family. When he goes abroad, to attend the concerns of the public, he can confide in her to order all his affairs at home, as well as if he himself were there. She is a good wife that is fit to be trusted, and he is a good husband that will leave it to such a wife to manage for him. (2.) She contributes so much to his content and satisfaction that he shall have no need of spoil; he needs not be griping and scraping abroad, as those must be whose wives are proud and wasteful at home. She manages his affairs so that he is always before-hand, has such plenty of his own that he is in no temptation to prey upon his neighbours. He thinks himself so happy in her that he envies not those who have most of the wealth of this world; he needs it not, he has enough, having such a wife. Happy the couple that have such a satisfaction as this in each other! (3.) She makes it her constant business to do him good, and is afraid of doing any thing, even through inadvertency, that may turn to his prejudice, v. 12. She shows her love to him, not by a foolish fondness, but by prudent endearments, accommodating herself to his temper, and not crossing him, giving him good words, and not bad ones, no, not when he is out of humour, studying to make him easy, to provide what is fit for him both in health and sickness, and attending him with diligence and tenderness when any thing ails him; nor would she, no, not for the world, wilfully do any thing that might be a damage to his person, family, estate, or reputation. And this is her care all the days of her life; not at first only, or now and then, when she is in a good humour, but perpetually; and she is not weary of the good offices she does him: She does him good, not only all the days of his life, but of her own too; if she survive him, still she is doing him good in her care of his children, his estate, and good name, and all the concerns he left behind him. We read of kindness shown, not only to the living, but to the dead, Ruth ii. 20. (4.) She adds to his reputation in the world (v. 23): Her husband is known in the gates, known to have a good wife. By his wise counsels, and prudent management of affairs, it appears that he has a discreet companion in his bosom, by conversation with whom he improves himself. By his cheerful countenance and pleasant humour it appears that he has an agreeable wife at home; for many that have not have their tempers strangely soured by it. Nay, by his appearing clean and neat in his dress, every thing about him decent and handsome, yet not gaudy, one may know he has a good wife at home, that takes care of his clothes.
2. She is one that takes pains in the duty of her place and takes pleasure in it. This part of her character is much enlarged upon here. (1.) She hates to sit still and do nothing: She eats not the bread of idleness, v. 27. Though she needs not work for her bread (she has an estate to live upon), yet she will not eat it in idleness, because she knows that we were none of us sent into this world to be idle, that when we have nothing to do the devil will soon find us something to do, and that it is not fit that those who will not labour should eat. Some eat and drink because they can find themselves nothing else to do, and needless visits must be received with fashionable entertainments; these are eating the bread of idleness, which she has no relish for, for she neither gives nor receives idle visits nor idle talk. (2.) She is careful to fill up time, that none of that be lost. When day-light is done, she does not then think it time to lay by her work, as those are forced to do whose business lies abroad in the fields (Ps. civ. 23), but her business lying within-doors, and her work worth candle-light, with that she lengthens out the day; and her candle goes not out by night, v. 18. It is a mercy to have candle-light to supply the want of day-light, and a duty, having that advantage, to improve it. We say of an elaborate piece, It smells of the lamp. (3.) She rises early, while it is yet night (v. 15), to give her servants their breakfast, that they may be ready to go cheerfully about their work as soon as the day breaks. She is none of those who sit up playing at cards, or dancing, till midnight, till morning, and then lie in bed till noon. No; the virtuous woman loves her business better than her ease or her pleasure, is in care to be found in the way of her duty every hour of the day, and has more true satisfaction in having given meat to her household betimes in the morning than those can have in the money they have won, much more in what they have lost, who sat up all night at play. Those that have a family to take care of should not love their bed too well in a morning. (4.) She applies herself to the business that is proper for her. It is not in a scholar's business, or statesman's business, or husbandman's business, that she employs herself, but in women's business: She seeks wool and flax, where she may have the best of each at the best hand, and cheapest; she has a stock of both by her, and every thing that is necessary to the carrying on both of the woollen and the linen manufacture (v. 13), and with this she does not only set the poor on work, which is a very good office, but does herself work, and work willingly, with her hands; she works with the counsel or delight of her hands (so the word is); she goes about it cheerfully and dexterously, lays not only her hand, but her mind to it, and goes on in it without weariness in well-doing. She lays her own hands to the spindle, or spinning-wheel, and her hands hold the distaff (v. 19), and she does not reckon it either an abridgment of her liberty or a disparagement to her dignity, or at all inconsistent with her repose. The spindle and the distaff are here mentioned as her honour, while the ornaments of the daughters of Zion are reckoned up to their reproach, Isa. ii. 18, &c. (5.) She does what she does with all her might, and does not trifle in it (v. 17); She girds her loins with strength and strengthens her arms; she does not employ herself in sitting work only, or in that which is only the nice performance of the fingers (there are works that are scarcely one remove from doing nothing); but, if there be occasion, she will go through with work that requires all the strength she has, which she will use as one that knows it is the way to have more.
3. She is one that makes what she does to turn to a good account, by her prudent management of it. She does not toil all night and catch nothing; no, she herself perceives that her merchandise is good (v. 18); she is sensible that in all her labour there is profit, and that encourages her to go on in it. She perceives that she can make things herself better and cheaper than she can buy them; she finds by observation what branch of her employment brings in the best returns, and to that she applies herself most closely. (1.) She brings in provisions of all things necessary and convenient for her family, v. 14. No merchants' ships, no, not Solomon's navy, ever made a more advantageous return than her employments do. Do they bring in foreign commodities with the effects they export? So does she with the fruit of her labours. What her own ground does not produce she can furnish herself with, if she have occasion for it, by exchanging her own goods for it; and so she brings her food from afar. Not that she values things the more for their being far-fetched, but, if they be ever so far off, if she must have them she knows how to come by them. (2.) She purchases lands, and enlarges the demesne of the family (v. 16): She considers a field, and buys it. She considers what an advantage it will be to the family and what a good account it will turn to, and therefore she buys it; or, rather, though she have ever so much mind to it she will not buy it till she has first considered it, whether it be worth her money, whether she can afford to take so much money out of her stock as must go to purchase it, whether the title be good, whether the ground will answer the character given of it, and whether she has money at command to pay for it. Many have undone themselves by buying without considering; but those who would make advantageous purchases must consider, and then buy. She also plants a vineyard, but it is with the fruit of her hands; she does not take up money, or run into debt, to do it, but she does it with what she can spare out of the gains of her own housewifery. Men should not lay out any thing upon superfluities, till, by the blessing of God upon their industry, they have got before-hand, and can afford it; and then the fruit of the vineyard is likely to be doubly sweet, when it is the fruit of honest industry. (3.) She furnishes her house well and has good clothing for herself and her family (v. 22): She makes herself coverings of tapestry to hang her rooms, and she may be allowed to use them when they are of her own making. Her own clothing is rich and fine: it is silk and purple, according to her place and rank. Though she is not so vain as to spend much time in dressing herself, nor makes the putting on of apparel her adorning, nor values herself upon it, yet she has rich clothes and puts them on well. The senator's robes which her husband wears are of her own spinning, and they look better and wear better than any that are bought. She also gets good warm clothing for her children, and her servants' liveries. She needs not fear the cold of the most pinching winter, for she and her family are well provided with clothes, sufficient to keep out cold, which is the end chiefly to be aimed at in clothing: All her household are clothed in scarlet, strong cloth and fit for winter, and yet rich and making a good appearance. They are all double clothed (so some read it), have change of raiment, a winter suit and a summer suit. (4.) She trades abroad. She makes more than she and her household have occasion for; and therefore, when she has sufficiently stocked her family, she sells fine linen and girdles to the merchants (v. 24), who carry them to Tyre, the mart of the nations, or some other trading city. Those families are likely to thrive that sell more than they buy; as it is well with the kingdom when abundance of its home manufactures are exported. It is no disgrace to those of the best quality to sell what they can spare, nor to deal in trade and send ventures by sea. (5.) She lays up for hereafter: She shall rejoice in time to come, having laid in a good stock for her family, and having good portions for her children. Those that take pains when they are in their prime will have the pleasure and joy of it when they are old, both in reflecting upon it and in reaping the benefit of it.
4. She takes care of her family and all the affairs of it, gives meat to her household (v. 15), to every one his portion of meat in due season, so that none of her servants have reason to complain of being kept short or faring hard. She gives also a portion (an allotment of work, as well as meat) to her maidens; they shall all of them know their business and have their task. She looks well to the ways of her household (v. 27); she inspects the manners of all her servants, that she may check what is amiss among them, and oblige them all to behave properly and do their duty to God and one another, as well as to her; as Job, who put away iniquity far from his tabernacle, and David, who would suffer no wicked thing in his house. She does not intermeddle in the concerns of other people's houses; she thinks it enough for her to look well to her own.
5. She is charitable to the poor, v. 20. She is as intent upon giving as she is upon getting; she often serves the poor with her own hand, and she does if freely, cheerfully, and very liberally, with an out-stretched hand. Nor does she relieve her poor neighbours only, and those that are nigh at hand, but she reaches forth her hands to the needy that are at a distance, seeking opportunities to do good and to communicate, which is as good housewifery as any thing she does.
6. She is discreet and obliging in all her discourse, not talkative, censorious, nor peevish, as some are, that know how to take pains; no, she opens her mouth with wisdom; when she does speak, it is with a great deal of prudence and very much to the purpose; you may perceive by every word she says how much she governs herself by the rules of wisdom. She not only takes prudent measures herself, but gives prudent advice to others; and this not as assuming the authority of a dictator, but with the affection of a friend and an obliging air: In her tongue is the law of kindness; all she says is under the government of that law. The law of love and kindness is written in the heart, but it shows itself in the tongue; if we are kindly affectioned one to another, it will appear by affectionate expression. It is called a law of kindness, because it gives law to others, to all she converses with. Her wisdom and kindness together put a commanding power into all she says; they command respect, they command compliance. How forcible are right words! In her tongue is the law of grace, or mercy (so some read it), understanding it of the word and law of God, which she delights to talk of among her children and servants. She is full of pious religious discourse, and manages it prudently, which shows how full her heart is of another world even when her hands are most busy about this world.
7. That which completes and crowns her character is that she fears the Lord, v. 30. With all those good qualities she lacks not that one thing needful; she is truly pious, and, in all she does, is guided and governed by principles of conscience and a regard to God; this is that which is here preferred far before beauty; that is vain and deceitful; all that are wise and good account it so, and value neither themselves nor others on it. Beauty recommends none to God, nor is it any certain indication of wisdom and goodness, but it has deceived many a man who has made his choice of a wife by it. There may be an impure deformed soul lodged in a comely and beautiful body; nay, many have been exposed by their beauty to such temptations as have been the ruin of their virtue, their honour, and their precious souls. It is a fading thing at the best, and therefore vain and deceitful. A fit of sickness will stain and sully it in a little time; a thousand accidents may blast this flower in its prime; old age will certainly wither it and death and the grave consume it. But the fear of God reigning in the heart is the beauty of the soul; it recommends those that have it to the favour of God, and is, in his sight, of great price; it will last for ever, and bid defiance to death itself, which consumes the beauty of the body, but consummates the beauty of the soul.
III. The happiness of this virtuous woman.
1. She has the comfort and satisfaction of her virtue in her own mind (v. 25): Strength and honour are her clothing, in which she wraps herself, that is, enjoys herself, and in which she appears to the world, and so recommends herself. She enjoys a firmness and constancy of mind, has spirit to bear up under the many crosses and disappointments which even the wise and virtuous must expect to meet with in this world; and this is her clothing, for defence as well as decency. She deals honourably with all, and she has the pleasure of doing so, and shall rejoice in time to come; she shall reflect upon it with comfort, when she comes to be old, that she was not idle or useless when she was young. In the day of death it will be a pleasure to her to think that she has lived to some good purpose. Nay, she shall rejoice in an eternity to come; she shall be recompensed for her goodness with fulness of joy and pleasures for evermore.
2. She is a great blessing to her relations, v. 28. (1.) Her children grow up in her place, and they call her blessed. They give her their good word, they are themselves a commendation to her, and they are ready to give great commendations of her; they pray for her, and bless God that they had such a good mother. It is a debt which they owe her, a part of that honour which the fifth commandment requires to be paid to father and mother; and it is a double honour that is due to a good father and a good mother. (2.) Her husband thinks himself so happy in her that he takes all occasions to speak well of her, as one of the best of women. It is no indecency at all, but a laudable instance of conjugal love, for husbands and wives to give one another their due praises.
3. She gets the good word of all her neighbours, as Ruth did, whom all the city of her people knew to be a virtuous woman, Ruth iii. 11. Virtue will have its praise, Phil. iv. 8. A woman that fears the Lord, shall have praise of God (Rom. ii. 29) and of men too. It is here shown, (1.) That she shall be highly praised (v. 29): Many have done virtuously. Virtuous women, it seems, are precious jewels, but not such rare jewels as was represented v. 10. There have been many, but such a one as this cannot be paralleled. Who can find her equal? She excels them all. Note, Those that are good should aim and covet to excel in virtue. Many daughters, in their father's house, and in the single state, have done virtuously, but a good wife, if she be virtuous, excels them all, and does more good in her place than they can do in theirs. Or, as some explain it, A man cannot have his house so well kept by good daughters, as by a good wife. (2.) That she shall be incontestably praised, without contradiction, v. 31. Some are praised above what is their due, but those that praise her do but give her of the fruit of her hands; they give her that which she has dearly earned and which is justly due to her; she is wronged if she have it not. Note, Those ought to be praised the fruit of whose hands is praise-worthy. The tree is known by its fruits, and therefore, if the fruit be good, the tree must have our good word. If her children be dutiful and respectful to her, and conduct themselves as they ought, they then give her the fruit of her hands; she reaps the benefit of all the care she has taken of them, and thinks herself well paid. Children must thus study to requite their parents, and this is showing piety at home, 1 Tim. v. 4. But, if men be unjust, the thing will speak itself, her own works will praise her in the gates, openly before all the people. [1.] She leaves it to her own works to praise her, and does not court the applause of men. Those are none of the truly virtuous women that love to hear themselves commended. [2.] Her own works will praise her; if her relations and neighbours altogether hold their peace, her good works will proclaim her praise. The widows gave the best encomium of Dorcas when they showed the coats and garments she had made for the poor, Acts ix. 39. [3.] The least that can be expected from her neighbours is that they should let her own works praise her, and do nothing to hinder them. Those that do that which is good, let them have praise of the same ( Rom. xiii. 3) and let us not enviously say, or do, any thing to the diminishing of it, but be provoked by it to a holy emulation. Let none have an ill report from us, that have a good report even of the truth itself. Thus is shut up this looking-glass for ladies, which they are desired to open and dress themselves by; and, if they do so, their adorning will be found to praise, and honour, and glory, at the appearing of Jesus Christ.
Adam Clarke: Commentary on the Bible - 1831
31:10: Who can find a virtuous woman? - This and the following verses are acrostic, each beginning with a consecutive letter of the Hebrew alphabet: Pro 31:10, א aleph; Pro 31:11, ב beth; Pro 31:12, ג gimel; and so on to the end of the chapter, the last verse of which has the letter ת tau. From this to the end of the chapter we have the character of a woman of genuine worth laid down; first, in general, Pro 31:10-12; secondly, in its particular or component parts, verses 13-29; and, thirdly, the summing up of the character, Pro 31:30, Pro 31:31.
I. Her general character.
1. She is a virtuous wo man - a woman of power and strength. אשת חיל esheth chayil, a strong or virtuous wife, full of mental energy.
2. She is invaluable; her price is far above rubies - no quantity of precious stones can be equal to her worth.
Albert Barnes: Notes on the Bible - 1834
31:10: See the introduction to Proverbs.
Rubies - Better, pearls. See the Pro 3:15 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:10: Who: This is the commencement of an alphabetical poem, each verse beginning consecutively with a letter of the Hebrew alphabet; in which we are presented with an admirable picture of a good wife, according to the primitive manners of the East.
can: Pro 12:4, Pro 18:22, Pro 19:14; Rut 3:11; Ecc 7:28; Sol 6:8, Sol 6:9; Eph 5:25-33
her: Pro 3:15, Pro 8:11, Pro 20:15
Proverbs 31:11
Carl Friedrich Keil and Franz Delitzsch
31:10
A wife, such as she ought to be, is a rare treasure, a good excelling all earthly possession:
10 א A virtuous woman, who findeth her!
She stands far above pearls in worth.
In the connection אושׁת חיל and the like, the idea of bodily vigour is spiritualized to that of capacity, ability, and is generalized; in virtus the corresponding transition from manliness, and in the originally Romanic "Bravheit," valour to ability, is completed; we have translated as at Prov 12:4, but also Luther, "a virtuous woman," is suitable, since Tugend (virtue) has with Tchtigkeit [ability] the same root-word, and according to our linguistic [German] usage designates the property of moral goodness and propriety, while for those of former times, when they spoke of the tugend (tugent) of a woman, the word combined with it the idea of fine manners (cf. חן, Prov 11:16) and culture (cf. שׂכל טוב, Prov 13:15). The question מי ימצא, quis inveniat, which, Eccles 7:24, proceeds from the supposition of the impossibility of finding, conveys here only the idea of the difficulty of finding. In ancient Jerusalem, when one was married, they were wont to ask: מצא אומוצא, i.e., has he found? thus as is said at Prov 18:22, or at Eccles 7:26. A virtuous woman [braves Weib] is not found by every one, she is found by comparatively few. In 10b there is given to the thought which underlies the question a synonymous expression. Ewald, Elster, and Zckler incorrectly render the ו by "although" or "and yet." Fleischer rightly: the second clause, if not in form yet in sense, runs parallel to the first. מכר designates the price for which such a woman is sold, and thus is purchasable, not without reference to this, that in the Orient a wife is obtained by means of מהר. מכר, synon. מחיר, for which a wife of the right kind is gained, is רחוק, placed further, i.e., is more difficult to be obtained, than pearls (vid., regarding "pearls" at Prov 3:15), i.e., than the price for such precious things. The poet thereby means to say that such a wife is a more precious possession than all earthly things which are precious, and that he who finds such an one has to speak of his rare fortune.
John Gill
31:10 Who can find a virtuous woman,.... This part of the chapter is disjoined from the rest in the Septuagint and Arabic versions; and Huetius (t) thinks it is a composition of some other person, and not Lemuel's mother, whose words he supposes end at Prov 31:9; but it is generally thought that what follows to the end of the chapter is a continuance of her words, in which she describes a person as a fit wife for her son. Some think that Bathsheba gave the materials, the sum and substance of this beautiful description, to Solomon; who put it in the artificial form it is, each verse beginning with a letter of the Hebrew alphabet in order till the whole is gone through; though rather it seems to be a composition of Solomon's, describing the character and virtues of his mother Bathsheba. But, be this as it will, the description is drawn up to such a pitch, and wrote in such strong lines, as cannot agree with any of the daughters of fallen Adam, literally understood; not with Bathsheba, the mother of Solomon; nor with the Virgin Mary, as the Papists, who, they fancy, was immaculate and sinless, of which there is no proof; nor indeed with any other; for though some parts of the description may meet in some, and others in others, yet not all in one; wherefore the mystical and spiritual sense of the whole must be sought after. Some by the "virtuous woman" understand the sensitive soul, subject to the understanding and reason, as Gersom; others the Scriptures, as Lyra, which lead to virtue, contain much riches in them, far above rubies; in which men may safely confide as the rule of their faith and practice; and will do them good, and not evil, continually. Others, "Wisdom", who in the beginning of this book is represented as a woman making provision for her household, and said to be more precious than rubies; and is to be understood of Christ; which I should have readily given into, but that this virtuous woman is said to have a husband, Prov 31:11; which cannot agree with Christ, who is himself the husband of his church and people, which church of his, I think, is here meant; nor is this a novel sense of the passage, but what is given by many of the ancient Christian writers, as Ambrose, Bede, and others; and whoever compares Prov 31:28, with Song 6:8, will easily see the agreement; and will be led to observe that Solomon wrote both, and had a view to one and the same person, the church of Christ, who is often represented by a "woman", Is 54:1; a woman grown and marriageable, as the Gospel church may be truly said to be, in comparison of the Jewish church, which was the church in infancy; a woman actually married to Christ; a woman fruitful, bringing forth many children to him; a woman beautiful, especially in his eyes, with whom she is the fairest among women; a woman, the weaker vessel, unable to do anything without him, yet everything through him: a "virtuous" one, inviolably chaste in her love and affection to Christ, her husband; steadfast in her adherence, to him by faith, as her Lord and Saviour; incorrupt in doctrine, sincere and spiritual in worship, retaining the purity of discipline, and holiness of life; and holding the mystery of faith in a pure conscience: or a "woman of strength" (u), valour, and courage, as the word signifies, when used of men, 1Kings 16:18; The church is militant, has many enemies, and these powerful and mighty, as well as cunning and crafty; yet, with all their power and policy, cannot overcome her; the gates of hell cannot prevail against her; she engages with them all, and is more than a conqueror over them; she is of great spiritual strength, which she, has from Christ, to fight the Lord's battles, to withstand every enemy, to exercise grace, and do every good work; and all her true members persevere to the end: or a "woman of riches" (w); that gets wealth and, riches by her wisdom and prudence, so Aben Ezra; a woman of fortune, as is commonly said: such is the church of Christ, through his unsearchable riches communicated to her; riches of grace she now possesses, and riches of glory she is entitled to. But "who can find" such an one? there is but one to be found (x); though there are many particular churches, there is but one church of the firstborn, consisting of God's elect, of which Christ is the head and husband, Song 6:9; and there is but one that could find her: even her surety, Saviour, and Redeemer; compare with this Rev_ 5:3. This supposes her lost, as she was in Adam; Christ's seeking of her, as he did in redemption, and does in effectual calling; and who perfectly knows her, and all her members, and where they are; and whom he finds out, and bestows on them the blessings of grace and goodness;
for her price is far above rubies; showing the value Christ her husband puts upon her, the esteem she is had in by him; who reckons her as his portion and inheritance; as preferable to the purest gold, and choicest silver; as his peculiar treasure; as his jewels, and more valuable than the most precious stones: this appears by his undertaking for her; by doing and suffering what he has on her account; the price he has paid for her is far above rubies; she is bought with a price, but not with corruptible things, as silver and gold, but with the precious blood of Christ; the ransom price paid for her is himself, who is more precious than rubies, and all the things that can be desired, 1Pet 1:18.
(t) Demonstrat. Evangel. Prop. 4. p. 234. (u) "mulierem fortem", V. L. Pagninus, Mercerus; "mulierem virtutis", Montanus, Vatablus; "strenuam", Junius & Tremellus, Piscator, Cocceius, Schultens. (w) "Mulierem opum", so Aben Ezra. (x) "Conjux dea contigit uni", Ovid. Metamorph. l. 11. fol. 6. v. ult.
John Wesley
31:10 A virtuous woman - Here he lays down several qualifications of an excellent wife, which are delivered in alphabetical order, each verse beginning with a several letter of the Hebrew alphabet.
Robert Jamieson, A. R. Fausset and David Brown
31:10 This exquisite picture of a truly lovely wife is conceived and drawn in accordance with the customs of Eastern nations, but its moral teachings suit all climes. In Hebrew the verses begin with the letters of the Hebrew alphabet in order (compare Introduction to Poetical Books).
Who . . . woman--The question implies that such are rare, though not entirely wanting (compare Prov 18:22; Prov 19:14).
virtuous--literally, "of strength," that is, moral courage (compare Prov 12:4; Ruth 3:11).
her price, &c.--(compare Prov 3:15).
31:1131:11: Վստա՛հ է ՚ի նա սիրտ առն իւրոյ. այնպիսին աւարաց երբէք ո՛չ կարօտասցի[8421]։ [8421] Ոմանք. Սիրտ առն նորա, այնպիսին բազում աւարաց ո՛չ կարօ՛՛։
11 Ամուսնու սիրտը վստահ է նրա հանդէպ, եւ իր ունեցածը երբեք քամուն չի տրուի:
11 Անոր էրկանը սիրտը անոր վրայ վստահ է Ու աւարի կարօտ չ’ըլլար։
Վստահ է ի նա սիրտ առն իւրոյ. այնպիսին աւարաց երբեք ոչ կարօտասցի:

31:11: Վստա՛հ է ՚ի նա սիրտ առն իւրոյ. այնպիսին աւարաց երբէք ո՛չ կարօտասցի[8421]։
[8421] Ոմանք. Սիրտ առն նորա, այնպիսին բազում աւարաց ո՛չ կարօ՛՛։
11 Ամուսնու սիրտը վստահ է նրա հանդէպ, եւ իր ունեցածը երբեք քամուն չի տրուի:
11 Անոր էրկանը սիրտը անոր վրայ վստահ է Ու աւարի կարօտ չ’ըլլար։
zohrab-1805▾ eastern-1994▾ western am▾
31:1131:11 уверено в ней сердце мужа ее, и он не останется без прибытка;
31:11 θαρσεῖ θαρσεω brave ἐπ᾿ επι in; on αὐτῇ αυτος he; him ἡ ο the καρδία καρδια heart τοῦ ο the ἀνδρὸς ανηρ man; husband αὐτῆς αυτος he; him ἡ ο the τοιαύτη τοιουτος such; such as these καλῶν καλος fine; fair σκύλων σκυλον spoil οὐκ ου not ἀπορήσει απορεω perplex
31:11 בָּ֣טַח bˈāṭaḥ בטח trust בָּ֭הּ ˈboh בְּ in לֵ֣ב lˈēv לֵב heart בַּעְלָ֑הּ baʕlˈāh בַּעַל lord, baal וְ֝ ˈw וְ and שָׁלָ֗ל šālˈāl שָׁלָל plunder לֹ֣א lˈō לֹא not יֶחְסָֽר׃ yeḥsˈār חסר diminish
31:11. beth confidit in ea cor viri sui et spoliis non indigebitThe heart of her husband trusteth in her, and he shall have no need of spoils.
11. The heart of her husband trusteth in her, and he shall have no lack of gain.
31:11. The heart of her husband confides in her, and he will not be deprived of spoils.
31:11. The heart of her husband doth safely trust in her, so that he shall have no need of spoil.
The heart of her husband doth safely trust in her, so that he shall have no need of spoil:

31:11 уверено в ней сердце мужа ее, и он не останется без прибытка;
31:11
θαρσεῖ θαρσεω brave
ἐπ᾿ επι in; on
αὐτῇ αυτος he; him
ο the
καρδία καρδια heart
τοῦ ο the
ἀνδρὸς ανηρ man; husband
αὐτῆς αυτος he; him
ο the
τοιαύτη τοιουτος such; such as these
καλῶν καλος fine; fair
σκύλων σκυλον spoil
οὐκ ου not
ἀπορήσει απορεω perplex
31:11
בָּ֣טַח bˈāṭaḥ בטח trust
בָּ֭הּ ˈboh בְּ in
לֵ֣ב lˈēv לֵב heart
בַּעְלָ֑הּ baʕlˈāh בַּעַל lord, baal
וְ֝ ˈw וְ and
שָׁלָ֗ל šālˈāl שָׁלָל plunder
לֹ֣א lˈō לֹא not
יֶחְסָֽר׃ yeḥsˈār חסר diminish
31:11. beth confidit in ea cor viri sui et spoliis non indigebit
The heart of her husband trusteth in her, and he shall have no need of spoils.
31:11. The heart of her husband confides in her, and he will not be deprived of spoils.
31:11. The heart of her husband doth safely trust in her, so that he shall have no need of spoil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:11: The heart of her husband -
3. She is an unspotted wife. The heart of her husband doth safely trust in her - he knows she will take care that a proper provision is made for his household, and will not waste any thing. He has no need for spoil - he is not obliged to go out on predatory excursions, to provide for his family, at the expense of the neighboring tribes.
Albert Barnes: Notes on the Bible - 1834
31:11: No need of spoil - Better, no lack of gain, lack of honest gain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:11: Kg2 4:9, Kg2 4:10, Kg2 4:22, Kg2 4:23; Pe1 3:1-7
Proverbs 31:12
Carl Friedrich Keil and Franz Delitzsch
31:11
The reason for this is now given:
11 ב The heart of her husband doth trust her,
And he shall not fail of grain.
If we interpret שׁלל, after Eccles 9:8, as subject, then we miss לּו; it will thus be object., and the husband subj. to לא יחסּר: nec lucro carebit, as e.g., Fleischer translates it, with the remark that שׁלל denotes properly the spoil which one takes from an enemy, but then also, like the Arab. ḍanymat, can mean profit and gain of all kinds (cf. Rdiger in Gesenius' Thes.). Thus also in our "kriegen" = to come into possession, the reference to war disappears. Hitzig understands by שׁלל, the continual prosperity of the man on account of his fortunate possession of such a wife; but in that case the poet should have said שׂמחת שׁלל; for שׁלל is gain, not the feeling that is therewith connected. There is here meant the gain, profit, which the housewife is the means of bringing in (cf. Ps 78:13). The heart of her husband (בּעלּהּ) can be at rest, it can rest on her whom it loves - he goes after his calling, perhaps a calling which, though weighty and honourable, brings in little or nothing; but the wife keeps the family possessions scrupulously together, and increases them by her laborious and prudent management, so that there is not wanting to him gain, which he properly did not acquire, but which the confidence he is justified in reposing in his wife alone brings to him. She is to him a perpetual spring of nothing but good.
Geneva 1599
31:11 The heart of her husband doth safely trust in her, so that he shall have no need of (h) spoil.
(h) He will not need to use any unlawful means to gain his living.
John Gill
31:11 The heart of her husband doth safely trust in her,.... Christ her Maker is her husband, who has asked her in marriage, and has betrothed her to himself in righteousness; and of whose chaste love, and inviolable attachment to him, he is fully satisfied, as well as of her fidelity in keeping what he commits unto her; he trusts her with his Gospel and ordinances, which she faithfully retains and observes; and with his children born in her, who are nursed up at her side, to whom she gives the breasts of ordinances, bears them on her sides, and dandles them on her knees, as a tender and careful mother does, Is 60:4;
so that he shall have no need of spoil; he shall never want any; by means of the word preached in her, prey and spoil shall be taken out of the hands of the mighty, and he shall divide the spoil with them; or have souls snatched out of the hands of Satan, and translated into his kingdom, Is 53:12. The Septuagint version understands it of the virtuous woman, and not of her husband; "such an one as she shall not want good spoils"; now, prey or spoil sometimes signifies food, as in Ps 111:5; and so Jarchi interprets it here; and then the sense is, she shall not want spiritual provisions; she shall have plenty of them from her husband, who reposes such confidence in her; or shall not want excellent treasures, as the Arabic version, which also understands it of her; such are the word and ordinances, and particularly precious promises, which are more rejoicing than a great spoil, Ps 119:162; and so Ambrose interprets (y) it of the church, who needs no spoils because she abounds with them, even with the spoils of the world, and of the devil.
(y) Enarrat. in loc. p. 1099. tom. 2.
John Wesley
31:11 No need - He shall have no need to use indirect courses to get wealth.
Robert Jamieson, A. R. Fausset and David Brown
31:11 heart . . . trust in her--He relies on her prudence and skill.
no need of spoil--does not lack profit or gain, especially, that obtained by the risk of war.
31:1231:12: Գործակից է առն իւրում ամենայն բարեաց եւ կենաց՝ եւ ո՛չ չարեաց[8422]։ [8422] Ոմանք. Քանզի գործակից է։ Ոսկան. Եւ կենակից՝ եւ ո՛չ չարաց։
12 Ողջ կեանքում նման կինը գործակից է լինում ամուսնուն բարիքների եւ ոչ թէ չարիքների մէջ:
12 Անիկա իր կեանքին բոլոր օրերուն մէջ Անոր բարիք կը բերէ եւ ո՛չ թէ չարիք։
[497]Գործակից է առն իւրում ամենայն բարեաց կենաց` եւ ոչ չարեաց:

31:12: Գործակից է առն իւրում ամենայն բարեաց եւ կենաց՝ եւ ո՛չ չարեաց[8422]։
[8422] Ոմանք. Քանզի գործակից է։ Ոսկան. Եւ կենակից՝ եւ ո՛չ չարաց։
12 Ողջ կեանքում նման կինը գործակից է լինում ամուսնուն բարիքների եւ ոչ թէ չարիքների մէջ:
12 Անիկա իր կեանքին բոլոր օրերուն մէջ Անոր բարիք կը բերէ եւ ո՛չ թէ չարիք։
zohrab-1805▾ eastern-1994▾ western am▾
31:1231:12 она воздает ему добром, а не злом, во все дни жизни своей.
31:12 ἐνεργεῖ ενεργεω activate; active γὰρ γαρ for τῷ ο the ἀνδρὶ ανηρ man; husband ἀγαθὰ αγαθος good πάντα πας all; every τὸν ο the βίον βιος livelihood; lifestyle
31:12 גְּמָלַ֣תְהוּ gᵊmālˈaṯhû גמל deal fully טֹ֣וב ṭˈôv טֹוב good וְ wᵊ וְ and לֹא־ lō- לֹא not רָ֑ע rˈāʕ רַע evil כֹּ֝֗ל ˈkˈōl כֹּל whole יְמֵ֣י yᵊmˈê יֹום day חַיֶּֽיה׃ ḥayyˈeʸh חַיִּים life
31:12. gimel reddet ei bonum et non malum omnibus diebus vitae suaeShe will render him good, and not evil all the days of her life.
12. She doeth him good and not evil all the days of her life.
31:12. She will repay him with good, and not evil, all the days of her life.
31:12. She will do him good and not evil all the days of her life.
She will do him good and not evil all the days of her life:

31:12 она воздает ему добром, а не злом, во все дни жизни своей.
31:12
ἐνεργεῖ ενεργεω activate; active
γὰρ γαρ for
τῷ ο the
ἀνδρὶ ανηρ man; husband
ἀγαθὰ αγαθος good
πάντα πας all; every
τὸν ο the
βίον βιος livelihood; lifestyle
31:12
גְּמָלַ֣תְהוּ gᵊmālˈaṯhû גמל deal fully
טֹ֣וב ṭˈôv טֹוב good
וְ wᵊ וְ and
לֹא־ lō- לֹא not
רָ֑ע rˈāʕ רַע evil
כֹּ֝֗ל ˈkˈōl כֹּל whole
יְמֵ֣י yᵊmˈê יֹום day
חַיֶּֽיה׃ ḥayyˈeʸh חַיִּים life
31:12. gimel reddet ei bonum et non malum omnibus diebus vitae suae
She will render him good, and not evil all the days of her life.
31:12. She will repay him with good, and not evil, all the days of her life.
31:12. She will do him good and not evil all the days of her life.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:12: She will do him good -
4. She has her husband's happiness in view constantly. She recompenses all his kindness to her in beneficent acts. For kind words she returns kind deeds.
1. Her good is unmixed; she will do him good. and not evil.
2 Her good is not capricious; it is constant and permanent, while she and her husband live. His heart safely trusts in her, for she will do him good all the days of her life. This is her general character.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:12: Sa1 25:18-22, Sa1 25:26, Sa1 25:27
Proverbs 31:13
Carl Friedrich Keil and Franz Delitzsch
31:12
12 ג She doeth good to him, and not evil,
All the days of her life;
or, as Luther translates:
"Sie thut jm liebs und kein leids."
[She does him good, and no harm.]
She is far from ever doing him evil, she does him only good all her life long; her love is not dependent on freaks, it rests on deep moral grounds, and hence derives its power and purity, which remain ever the same. גּמל signifies to accomplish, to perform. To the not assimilated form גּמלתהוּ, cf. יסּרתּוּ, 1b.
John Gill
31:12 She will do him good, and not evil,.... Or, repay good unto him, give him thanks for all the good things bestowed by him on her; will seek his interest, and promote his honour and glory to the uttermost; all the good works she does, which she is qualified for, and ready to perform, are all done in his name and strength, and with a view to his glory; nor will she do any evil willingly and knowingly against him, against his truths and ordinances; or that is detrimental to his honour, and prejudicial to his interest, 2Cor 13:8;
all the days of her life; through which she desires to serve him in righteousness and true holiness; and to be steadfast and immovable, always abounding in his work, Lk 1:74.
Robert Jamieson, A. R. Fausset and David Brown
31:12 do . . . good--contribute good to him.
31:1331:13: Գտեալ ա՛սր եւ կտաւ՝ արար անօթս պիտանիս ձեռօք իւրովք[8423]։ [8423] Ոմանք. Արար հանդերձս պի՛՛։
13 Բուրդ եւ կտաւ ձեռք բերելով՝ նա իր ձեռքով պիտանի հանդերձներ է պատրաստում
13 Բուրդ ու քթան կը փնտռէ Եւ ուզածը* ձեռքովը կը գործէ։
Գտեալ ասր եւ կտաւ` արար [498]անօթս պիտանիս ձեռօք իւրովք:

31:13: Գտեալ ա՛սր եւ կտաւ՝ արար անօթս պիտանիս ձեռօք իւրովք[8423]։
[8423] Ոմանք. Արար հանդերձս պի՛՛։
13 Բուրդ եւ կտաւ ձեռք բերելով՝ նա իր ձեռքով պիտանի հանդերձներ է պատրաստում
13 Բուրդ ու քթան կը փնտռէ Եւ ուզածը* ձեռքովը կը գործէ։
zohrab-1805▾ eastern-1994▾ western am▾
31:1331:13 Добывает шерсть и лен, и с охотою работает своими руками.
31:13 μηρυομένη μηρυομαι wool καὶ και and; even λίνον λινον linen; wick ἐποίησεν ποιεω do; make εὔχρηστον ευχρηστος well-suited ταῖς ο the χερσὶν χειρ hand αὐτῆς αυτος he; him
31:13 דָּ֭רְשָׁה ˈdārᵊšā דרשׁ inquire צֶ֣מֶר ṣˈemer צֶמֶר wool וּ û וְ and פִשְׁתִּ֑ים fištˈîm פֵּשֶׁת flax וַ֝ ˈwa וְ and תַּ֗עַשׂ ttˈaʕaś עשׂה make בְּ bᵊ בְּ in חֵ֣פֶץ ḥˈēfeṣ חֵפֶץ pleasure כַּפֶּֽיהָ׃ kappˈeʸhā כַּף palm
31:13. deleth quaesivit lanam et linum et operata est consilio manuum suarumShe hath sought wool and flax, and hath wrought by the counsel of her hands.
13. She seeketh wool and flax, and worketh willingly with her hands.
31:13. She has sought wool and flax, and she has worked these by the counsel of her hands.
31:13. She seeketh wool, and flax, and worketh willingly with her hands.
She seeketh wool, and flax, and worketh willingly with her hands:

31:13 Добывает шерсть и лен, и с охотою работает своими руками.
31:13
μηρυομένη μηρυομαι wool
καὶ και and; even
λίνον λινον linen; wick
ἐποίησεν ποιεω do; make
εὔχρηστον ευχρηστος well-suited
ταῖς ο the
χερσὶν χειρ hand
αὐτῆς αυτος he; him
31:13
דָּ֭רְשָׁה ˈdārᵊšā דרשׁ inquire
צֶ֣מֶר ṣˈemer צֶמֶר wool
וּ û וְ and
פִשְׁתִּ֑ים fištˈîm פֵּשֶׁת flax
וַ֝ ˈwa וְ and
תַּ֗עַשׂ ttˈaʕaś עשׂה make
בְּ bᵊ בְּ in
חֵ֣פֶץ ḥˈēfeṣ חֵפֶץ pleasure
כַּפֶּֽיהָ׃ kappˈeʸhā כַּף palm
31:13. deleth quaesivit lanam et linum et operata est consilio manuum suarum
She hath sought wool and flax, and hath wrought by the counsel of her hands.
31:13. She has sought wool and flax, and she has worked these by the counsel of her hands.
31:13. She seeketh wool, and flax, and worketh willingly with her hands.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:13: She seeketh wood and flax, and worketh willingly, etc. -
II. This is the second part of her character, giving the particulars of which it is composed.
1. She did not buy ready woven cloth: she procured the raw material, if wool, most probably from her own flocks; if flax, most probably from her own fields.
2. Here she manufactured; for she worketh willingly with her hands. And all her labor is a cheerful service; her will, her heart, is in it.
It needs no arguments to prove that women, even of the highest ranks, among the Greeks, Romans, and Israelites, worked with their hands at every kind of occupation necessary for the support of the family. This kind of employment was not peculiar to the virtuous woman in the text.
Albert Barnes: Notes on the Bible - 1834
31:13: Worketh willingly with her hands - Or, worketh with willing hands. The stress laid upon the industrial habits of Israelite matrons may perhaps belong to a time when, as under the monarchy of Judah, those habits were passing away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:13: worketh: Gen 18:6-8, Gen 24:13, Gen 24:14, Gen 24:18-20, Gen 29:9, Gen 29:10; Exo 2:16; Rut 2:2, Rut 2:3, Rut 2:23; Isa 3:16-24, Isa 32:9-11; Act 9:39, Act 9:40; Th1 4:11; Th2 3:10-12; Ti1 5:10, Ti1 5:14; Tit 2:5
Proverbs 31:14
Carl Friedrich Keil and Franz Delitzsch
31:13
The poet now describes how she disposes of things:
13 ד She careth for wool and flax,
And worketh these with her hands' pleasure.
The verb דּרשׁ proceeds, as the Arab. shows,
(Note: The inquirer is there called (Arab.) daras, as libros terens.)
from the primary meaning terere; but to translate with reference thereto: tractat lanam et linum (lxx, Schultens, Dathe, Rosemller, Fleischer), is inadmissible. The Heb. דרשׁ does not mean the external working at or manufacturing of a thing; but it means, even when it refers to this, the intention of the mind purposely directed thereto. Thus wool and flax come into view as the material of work which she cares to bring in; and ותּעשׂ signifies the work itself, following the creation of the need of work. Hitzig translates the second line: she works at the business of her hands. Certainly ב after עשׂה may denote the sphere of activity, Ex 31:4; 1 Kings 5:30, etc.; but if חפץ had here the weakened signification business, πρᾶγμα, - which it gains in the same way as we say business, affair, of any object of care - the scarcely established meaning presents itself, that she shows herself active in that which she has made the business of her hands. How much more beautiful, on the contrary, is the thought: she is active with her hands' pleasure! חפץ is, as Schultens rightly explains, inclinatio flexa et propensa in aliquid, and pulchre manibus diligentissimis attribuitur lubentia cum oblectatione et per oblectationem sese animans. עשׂה, without obj. accus., signifies often: to accomplish, e.g., Ps. 22:32; here it stands, in a sense, complete in itself, and without object. accus., as when it means "handeln" [agere], Prov 13:16, and particularly to act in the service of God = to offer sacrifice, Ex 10:25; it means here, and at Ruth 2:19; Hab 2:4, to be active, as at Is 19:15, to be effective; ותּעשׂ is equivalent to ותעשׂ בּמּלאכה or ותעשׂ מלאכתּהּ (cf. under Prov 10:4). And pleasure and love for the work, חפץ, can be attributed to the hands with the same right as at Ps 78:72, discretion. The disposition which animates a man, especially his inner relation to the work devolving upon him, communicates itself to his hands, which, according as he has joy or aversion in regard to his work, will be nimble or clumsy. The Syr. translates: "and her hands are active after the pleasure of her heart;" but בחפץ is not equivalent to כּחפצהּ; also בּחפץ, in the sense of con amore (Bttcher), is not used.
John Gill
31:13 She seeketh wool and flax,.... To get them, in order to spin them, and work them up into garments; she stays not till they are brought to her, and she is pressed to take them; but she seeks after them, which shows her willingness to work, as is after more fully expressed. It was usual in ancient times for great personages to do such works as these, both among the Grecians (z) and Romans: Lucretia with her maids were found spinning, when her husband Collatinus paid a visit to her from the camp (a): Tanaquills, or Caia Caecilia, the wife of King Tarquin, was an excellent spinster of wool (b); her wool, with a distaff and spindle, long remained in the temple of Sangus, or Sancus, as Varro (c) relates: and a garment made by her, wore by Servius Tullius, was reserved in the temple of Fortune; hence it became a custom for maidens to accompany newly married women with a distaff and spindle, with wool upon them (d), signifying what they were principally to attend unto; and maidens are advised to follow the example of Minerva, said to be the first that made a web (e); and, if they would have her favour, to learn to use the distaff, and to card and spin (f): so did the daughters of Minyas, in Ovid (g); and the nymphs, in Virgil (h). When Alexander the great advised the mother of Darius to use her nieces to such employments, the Persian ladies were in great concern, it being reckoned reproachful with them for such to move their hands to wool; on hearing which, Alexander himself went to her, and told her the clothes he wore were wrought by his sisters (i): and the daughters and granddaughters of Augustus Caesar employed themselves in the woollen manufacture by his order (k); and he himself usually wore no other garment than what was made at home, by his wife, sister, daughter, and granddaughter (l). The Jews have a saying (m), that there is no wisdom in a woman but in the distaff; suggesting, that it is her wisdom to mind her spinning, and the affairs of her household: at the Roman marriages, the word "thalassio" was often repeated (n), which signified a vessel in which spinning work was put; and this was done to put the bride in mind what her work was to be. Now as to the mystical sense of these words; as of wool outward garments, and of flax linen and inward garments, are made; by the one may be meant external, and by the other internal, acts of religion; both are to be done, and not the one without the other: outward acts of religion are, such as hearing the word, attendance on ordinances, and all good works, which make up a conversation garment that should be kept; and they should be done so as to be seen of men, but not for that reason: and internal acts of religion are, the fear of God, humility, faith, hope, love, and other graces, and the exercises of them, which make up the new man, to be put on as a garment; and these should go together; bodily exercise, without powerful godliness, profiteth little; and pretensions to spirituality and internal religion, without regard to the outward duties of religion, are all vain. Hence Ambrose, on the text, observes that one may say,
"It is enough to worship and serve God in my mind; what need have I to go to church, and visibly mingle with Christians? Such a man would have a linen, without a woollen garment, this woman knew not; she does not commend such works.''
She sought all opportunities of doing good works externally, as believers do; and sought after the kingdom of God, inward godliness, which lies in peace, righteousness, and joy in the Holy Ghost. Not that such garments are to be joined with Christs robe of righteousness, to make up a justifying one; a garment mingled with linen and woollen, in this sense, is not to come upon the saints, Lev 19:19;
and worketh willingly with her hands; or, "with the pleasure of her hands" (o); as if her hands took delight in working, as the church and all true believers do; who are made willing in the day of the Lord's power upon them, to serve him, as well as to be saved by him; in whose hearts he works, both to will and to do; and these do what they do cheerfully: these do the work of the Lord, not by the force of the law, nor through fear of punishment, but in love; not by constraint, but willingly, having no other constraint but the love of God and Christ; and not with mercenary selfish views, but with a view to his glory; and they find a pleasure and delight in all they do; Christ's ways are ways of pleasantness; his commandments are not grievous, his yoke is easy.
(z) Vid. Homer. Iliad 3. v. 125. & 6. v. 490, 491. & 22. v. 440. Odyss. l. v. 357. & 5. v. 62. (a) "Cujus, ante torumn calathi, lanaque mollis erat", Ovid. Fasti, l. 2. prope finem. (b) Valerius Maximus, l. 10. p. 348. (c) Apud Plin. Nat. Hist. l. 8. c. 48. (d) Plin. ibid. (e) Pomponius Subinus in Virgil. Cyrin, p. 1939. (f) "Pallade placata, lanam mollire puellae discant, et plenas exonerare colos", Ovid. Fast. l. 3. prope finem. (g) Metamorph. l. 4. Fab. 1. v. 34, 35. (h) Georgic. l. 4. (i) Curt. Hist. l. 5. c. 2. (k) Sueton. in Vit. August. c. 64. (l) lbid. c. 73. (m) Vid. Buxtorf. Lex. Rabbin. col. 1742. (n) Varro apud Chartar. de Imag. Deorum, p. 88. (o) "cum voluptate altro neis manibus", so some in Vatablus, Tigurine version; so Cocceius, Michaelis, Piscator, Gejerus, Schultens.
John Wesley
31:13 Flax - That she may find employment for her servants. Worketh - She encourages them to work by her example; which was a common practice among princesses in those first ages. Not that it is the duty of kings and queens to use manual operations, but it is the duty of all persons, the greatest not excepted, to improve all their talents, and particularly their time, which is one of the noblest of them, to the service of that God to whom they must give an account, and to the good of that community to which they are related.
Robert Jamieson, A. R. Fausset and David Brown
31:13 Ancient women of rank thus wrought with their hands; and such, indeed, were the customs of Western women a few centuries since. In the East also, the fabrics were articles of merchandise.
31:1431:14: Եւ եղեւ իբրեւ զնաւ շահաբեր. ՚ի հեռաստանէ ժողովէ իւր գանձս[8424]։ [8424] Ոմանք. Ժողովէ զմեծութիւն։
14 եւ, ինչպէս շահութաբեր նաւ, նա հեռուից ժողովում է գանձերը:
14 Անիկա վաճառականի նաւերուն կը նմանի։Իր հացը հեռու տեղէ կը բերէ։
Եւ եղեւ իբրեւ զնաւ շահաբեր. ի հեռաստանէ ժողովէ իւր [499]գանձս:

31:14: Եւ եղեւ իբրեւ զնաւ շահաբեր. ՚ի հեռաստանէ ժողովէ իւր գանձս[8424]։
[8424] Ոմանք. Ժողովէ զմեծութիւն։
14 եւ, ինչպէս շահութաբեր նաւ, նա հեռուից ժողովում է գանձերը:
14 Անիկա վաճառականի նաւերուն կը նմանի։Իր հացը հեռու տեղէ կը բերէ։
zohrab-1805▾ eastern-1994▾ western am▾
31:1431:14 Она, как купеческие корабли, издалека добывает хлеб свой.
31:14 ἐγένετο γινομαι happen; become ὡσεὶ ωσει as if; about ναῦς ναυς ship ἐμπορευομένη εμπορευομαι do business μακρόθεν μακροθεν from far συνάγει συναγω gather δὲ δε though; while αὕτη ουτος this; he τὸν ο the βίον βιος livelihood; lifestyle
31:14 הָ֭יְתָה ˈhāyᵊṯā היה be כָּ ko כְּ as אֳנִיֹּ֣ות ʔᵒniyyˈôṯ אֳנִיָּה ship סֹוחֵ֑ר sôḥˈēr סחר go about מִ֝ ˈmi מִן from מֶּרְחָ֗ק mmerḥˈāq מֶרְחָק distance תָּבִ֥יא tāvˌî בוא come לַחְמָֽהּ׃ laḥmˈāh לֶחֶם bread
31:14. he facta est quasi navis institoris de longe portat panem suumShe is like the merchant's ship, she bringeth her bread from afar.
14. She is like the merchant-ships; she bringeth her food from afar.
31:14. She has become like a merchant’s ship, bringing her bread from far away.
31:14. She is like the merchants’ ships; she bringeth her food from afar.
She is like the merchants' ships; she bringeth her food from afar:

31:14 Она, как купеческие корабли, издалека добывает хлеб свой.
31:14
ἐγένετο γινομαι happen; become
ὡσεὶ ωσει as if; about
ναῦς ναυς ship
ἐμπορευομένη εμπορευομαι do business
μακρόθεν μακροθεν from far
συνάγει συναγω gather
δὲ δε though; while
αὕτη ουτος this; he
τὸν ο the
βίον βιος livelihood; lifestyle
31:14
הָ֭יְתָה ˈhāyᵊṯā היה be
כָּ ko כְּ as
אֳנִיֹּ֣ות ʔᵒniyyˈôṯ אֳנִיָּה ship
סֹוחֵ֑ר sôḥˈēr סחר go about
מִ֝ ˈmi מִן from
מֶּרְחָ֗ק mmerḥˈāq מֶרְחָק distance
תָּבִ֥יא tāvˌî בוא come
לַחְמָֽהּ׃ laḥmˈāh לֶחֶם bread
31:14. he facta est quasi navis institoris de longe portat panem suum
She is like the merchant's ship, she bringeth her bread from afar.
14. She is like the merchant-ships; she bringeth her food from afar.
31:14. She has become like a merchant’s ship, bringing her bread from far away.
31:14. She is like the merchants’ ships; she bringeth her food from afar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:14: She is like the merchants' ships -
3. She acts like merchants. If she buy any thing for her household, she sells sufficient of her own manufactures to pay for it; if she imports, she exports: and she sends articles of her own manufacturing or produce to distant countries; she traffics with the neighboring tribes.
Albert Barnes: Notes on the Bible - 1834
31:14: The comparison points to the enlarged commerce of the Israelites consequent on their contact with the Phoenicians under David and Solomon; compare Pro 31:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:14: Pro 31:24; Kg1 9:26-28; Ch2 9:10; Ezek. 27:3-36
Proverbs 31:15
Carl Friedrich Keil and Franz Delitzsch
31:14
The following proverb praises the extent of her housewifely transactions:
14 ה She is like the ships of the merchant -
Bringeth her food from afar.
She is (lxx ἐγένετο) like merchant ships (כּאניות, indeterminate, and thus to be read kōǒnı̂joth), i.e., she has the art of such ships as sail away and bring wares from a distance, are equipped, sent out, and managed by an enterprising spirit; so the prudent, calculating look of the brave wife, directed towards the care and the advancement of her house, goes out beyond the nearest circle; she descries also distant opportunities of advantageous purchase and profitable exchange, and brings in from a distance what is necessary for the supply of her house, or, mediately, what yields this supply (ממּרחק, Cod. Jaman. ממרחק, cf. under Is 10:6), for she finds that source of gain she has espied.
John Gill
31:14 She is like the merchant ships,.... Not like a single one, but like a navy of them, that cross the seas, go to foreign parts, and come back laden with rich goods: so the church of Christ, and her true members, like ships of burden, trade to heaven, by prayer and other religious exercises, and return with the riches of grace and mercy, to help them in time of need; and though they have often difficult and dangerous passages, are tossed with tempests, and covered with billows; yet, Christ being their pilot, faith their sail, and hope their anchor, they weather the seas, ride out all storms, and come safe home with their merchandise;
she bringeth her food from afar: from a far country, from Egypt particularly, from whence corn for bread, as the word here used signifies, was fetched and carried in ships to divers parts of the world (p); to which the allusion may be: in a spiritual sense, it may mean that the church brings her food or bread from heaven, the good land afar off; where God her father, Christ her husband, and her friends the angels are; with whom she carries on a correspondence, and from hence she has her food for her family; not from below, on earth; not dust, the serpent's food; nor ashes, on which a deceitful heart feeds; nor husks, which swine eat; but the corn of heaven, angels' food, the hidden and heavenly manna; the bread of life, which comes down from heaven; the Gospel of the grace of God, the good news from a far country.
(p) Bacchylides spud Athenaei Deipnosoph. l. 2. c. 3. p. 39.
John Wesley
31:14 From afar - By the sale of her home - spun commodities she purchases the choicest goods which come from far countries.
31:1531:15: Յառնէ ընդ արշալուրշս, եւ տայ կերակուր ընտանեաց, եւ գործ նաժշտաց[8425]։ [8425] Ոմանք. Յառնէ ընդ առաւօտս։
15 Նա ոտքի է ելնում արշալոյսին, տնեցիներին կերակուր է տալիս եւ գործի է դնում նաժիշտներին:
15 Անիկա գիշերով կ’ելլէ ու տանը մարդոցը՝ կերակուր Եւ իր աղախիններուն գործ կու տայ։
Յառնէ ընդ արշալուրշս, եւ տայ կերակուր ընտանեաց, եւ գործ նաժշտաց:

31:15: Յառնէ ընդ արշալուրշս, եւ տայ կերակուր ընտանեաց, եւ գործ նաժշտաց[8425]։
[8425] Ոմանք. Յառնէ ընդ առաւօտս։
15 Նա ոտքի է ելնում արշալոյսին, տնեցիներին կերակուր է տալիս եւ գործի է դնում նաժիշտներին:
15 Անիկա գիշերով կ’ելլէ ու տանը մարդոցը՝ կերակուր Եւ իր աղախիններուն գործ կու տայ։
zohrab-1805▾ eastern-1994▾ western am▾
31:1531:15 Она встает еще ночью и раздает пищу в доме своем и урочное служанкам своим.
31:15 καὶ και and; even ἀνίσταται ανιστημι stand up; resurrect ἐκ εκ from; out of νυκτῶν νυξ night καὶ και and; even ἔδωκεν διδωμι give; deposit βρώματα βρωμα food τῷ ο the οἴκῳ οικος home; household καὶ και and; even ἔργα εργον work ταῖς ο the θεραπαίναις θεραπαινα waiting maid; handmaid
31:15 וַ wa וְ and תָּ֤קָם׀ ttˈāqom קום arise בְּ bᵊ בְּ in עֹ֬וד ʕˈôḏ עֹוד duration לַ֗יְלָה lˈaylā לַיְלָה night וַ wa וְ and תִּתֵּ֣ן ttittˈēn נתן give טֶ֣רֶף ṭˈeref טֶרֶף food לְ lᵊ לְ to בֵיתָ֑הּ vêṯˈāh בַּיִת house וְ֝ ˈw וְ and חֹ֗ק ḥˈōq חֹק portion לְ lᵊ לְ to נַעֲרֹתֶֽיהָ׃ naʕᵃrōṯˈeʸhā נַעֲרָה girl
31:15. vav et de nocte surrexit deditque praedam domesticis suis et cibaria ancillis suisAnd she hath risen in the night, and given a prey to her household, and victuals to her maidens.
15. She riseth also while it is yet night, and giveth meat to her household, and their task to her maidens.
31:15. And she has risen in the night, and given a prey to her household, and provisions to her maids.
31:15. She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens.
She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens:

31:15 Она встает еще ночью и раздает пищу в доме своем и урочное служанкам своим.
31:15
καὶ και and; even
ἀνίσταται ανιστημι stand up; resurrect
ἐκ εκ from; out of
νυκτῶν νυξ night
καὶ και and; even
ἔδωκεν διδωμι give; deposit
βρώματα βρωμα food
τῷ ο the
οἴκῳ οικος home; household
καὶ και and; even
ἔργα εργον work
ταῖς ο the
θεραπαίναις θεραπαινα waiting maid; handmaid
31:15
וַ wa וְ and
תָּ֤קָם׀ ttˈāqom קום arise
בְּ bᵊ בְּ in
עֹ֬וד ʕˈôḏ עֹוד duration
לַ֗יְלָה lˈaylā לַיְלָה night
וַ wa וְ and
תִּתֵּ֣ן ttittˈēn נתן give
טֶ֣רֶף ṭˈeref טֶרֶף food
לְ lᵊ לְ to
בֵיתָ֑הּ vêṯˈāh בַּיִת house
וְ֝ ˈw וְ and
חֹ֗ק ḥˈōq חֹק portion
לְ lᵊ לְ to
נַעֲרֹתֶֽיהָ׃ naʕᵃrōṯˈeʸhā נַעֲרָה girl
31:15. vav et de nocte surrexit deditque praedam domesticis suis et cibaria ancillis suis
And she hath risen in the night, and given a prey to her household, and victuals to her maidens.
31:15. And she has risen in the night, and given a prey to her household, and provisions to her maids.
31:15. She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:15: She riseth also while it is yet night -
4. She is an economist of time; and when the nights are long, and the days short, her family not only spend a part of the evening after sunset in domestic labor, but they all arise before daylight, and prepare the day's food, that they may not have their labor interrupted. To those who are going to the fields, and to the flocks, she gives the food necessary for the day: טרף teref, prey, a term taken from hunting, the object of which was, the supplying their natural wants: hence applied to daily food. See notes on Pro 30:8. And to the women who are to be employed within she gives חק chok, the task - the kind of work they are to do, the materials out of which they are to form it, and the quantity she expects from each. Thus all the servants are settled: their food, work, and tasks appointed. Every thing is done orderly.
Albert Barnes: Notes on the Bible - 1834
31:15: A portion to her maidens - The daily task assigned to each at the same time as the daily food. Compare Pro 30:8; Exo 5:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:15: riseth: Jos 3:1; Ch2 36:15; Psa 119:147, Psa 119:148; Ecc 9:10; Mar 1:35; Rom 12:11
and giveth: Mat 24:25; Luk 12:42
Proverbs 31:16
Carl Friedrich Keil and Franz Delitzsch
31:15
With this diligence in her duties she is not a long sleeper, who is not awakened till the sun is up; but
15 ו She riseth up while it is yet night,
And giveth food to her house,
And the fixed portion to her maidens.
The fut. consec. express, if not a logical sequence of connection, yet a close inner binding together of the separate features of the character here described. Early, ere the morning dawns, such a housewife rises up, because she places care for her house above her own comfort; or rather, because this care is to her a satisfaction and a joy. Since now the poet means without doubt to say that she is up before the other inmates of the house, especially before the children, though not before the maids: we have not, in ותּתּן, to think that the inmates of the house, all in the morning night-watch, stand round about her, and that each receives from her a portion for the approaching day; but that she herself, early, whilst yet the most are asleep, gives out or prepares the necessary portions of food for the day (cf. ויּתּן, Is 53:9). Regarding טרף, food, from טרף (to tear in pieces, viz., with the teeth), and regarding חק, a portion decreed, vid., at Prov 30:8. It is true that חק also means the appointed labour (pensum), and thus the day's work (דּבר יום); but the parallelism brings it nearer to explain after Prov 30:8, as is done by Gesenius and Hitzig after Ex 5:14.
Geneva 1599
31:15 She riseth also while it is yet night, and giveth food to her household, and a (i) portion to her maidens.
(i) She prepares their food early.
John Gill
31:15 She riseth also while it is yet night,.... That is, before the ascent of the morning, as Aben Ezra explains it, before break of day; a great while before day, as Christ is said to rise to pray, Mk 1:35; while it was yet dark; so the church here: which shows her affection for her family, her care of her children, and fervent zeal for her husband's interest and good; a different frame of spirit this from that of hers in Song 5:2;
and giveth meat to her household, and a portion to her maidens; in allusion to a daily stated allowance (q) of food given to such; and spiritually may be meant, by her "household" or family, the same with the family of Christ, that is named of himself, which consists of various persons, fathers, young men, and children; and by her "maidens" the ministers of the word; see Prov 9:3; who are stewards in the family, and have the food for it put into their hands to dispense; it is by these the church gives meat to her household feeds them with knowledge and understanding, with the wholesome words of Christ, with the good doctrines of the Gospel; these have a certain portion given them, and they rightly cut and divide the word of truth, and give to everyone their portion of meat in due season, according to their age and circumstances; milk indeed to babes and meat to strong men; see Lk 12:42. The Targum renders the word for "portion by service": understanding not a portion of food, but of work, a task set them, and so the word is used in Ex 5:14. The Septuagint, Syriac, and Arabic versions, render it, "works", which may be very well applied to the work and service of the Gospel ministry, and the several parts of it.
(q) "Gauldetque diurnos, ut famulae, praebere cibos", Claudian. de Bello Gild. v. 71, 72.
John Wesley
31:15 Giveth - Distributes all necessary provisions.
Robert Jamieson, A. R. Fausset and David Brown
31:15 She diligently attends to expending as well as gathering wealth;
31:1631:16: Տեսանէ զանդ գեղեցիկ՝ եւ գնէ զնա, եւ ՚ի պտղոյ ձեռաց իւրոց գործէ՛ զերկիր[8426]։ [8426] Ոմանք. Տեսեալ անդաստան գեղեցիկ։
16 Թէ գեղեցիկ հանդ է տեսնում, գնում է այն եւ իր ձեռքի վաստակով մշակում է հողը:
16 Արտի մը վրայ կը խորհի ու զանիկա ծախու կ’առնէ։Իր ձեռքերուն պտուղէն այգի կը տնկէ։
Տեսանէ զանդ գեղեցիկ` եւ գնէ զնա, եւ ի պտղոյ ձեռաց իւրոց [500]գործէ զերկիր:

31:16: Տեսանէ զանդ գեղեցիկ՝ եւ գնէ զնա, եւ ՚ի պտղոյ ձեռաց իւրոց գործէ՛ զերկիր[8426]։
[8426] Ոմանք. Տեսեալ անդաստան գեղեցիկ։
16 Թէ գեղեցիկ հանդ է տեսնում, գնում է այն եւ իր ձեռքի վաստակով մշակում է հողը:
16 Արտի մը վրայ կը խորհի ու զանիկա ծախու կ’առնէ։Իր ձեռքերուն պտուղէն այգի կը տնկէ։
zohrab-1805▾ eastern-1994▾ western am▾
31:1631:16 Задумает она о поле, и приобретает его; от плодов рук своих насаждает виноградник.
31:16 θεωρήσασα θεωρεω observe γεώργιον γεωργιον farm; crop ἐπρίατο πριαμαι from; away δὲ δε though; while καρπῶν καρπος.1 fruit χειρῶν χειρ hand αὐτῆς αυτος he; him κατεφύτευσεν καταφυτευω acquisition; possession
31:16 זָמְמָ֣ה zāmᵊmˈā זמם ponder שָׂ֭דֶה ˈśāḏeh שָׂדֶה open field וַ wa וְ and תִּקָּחֵ֑הוּ ttiqqāḥˈēhû לקח take מִ mi מִן from פְּרִ֥י ppᵊrˌî פְּרִי fruit כַ֝פֶּ֗יהָ ˈḵappˈeʸhā כַּף palm נָ֣טְעָהנטע *nˈāṭᵊʕā נטע plant כָּֽרֶם׃ kˈārem כֶּרֶם vineyard
31:16. zai consideravit agrum et emit eum de fructu manuum suarum plantavit vineamShe hath considered a field, and bought it: with the fruit of her hands she hath planted a vineyard.
16. She considereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard.
31:16. She has considered a field and bought it. From the fruit of her own hands, she has planted a vineyard.
31:16. She considereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard.
She considereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard:

31:16 Задумает она о поле, и приобретает его; от плодов рук своих насаждает виноградник.
31:16
θεωρήσασα θεωρεω observe
γεώργιον γεωργιον farm; crop
ἐπρίατο πριαμαι from; away
δὲ δε though; while
καρπῶν καρπος.1 fruit
χειρῶν χειρ hand
αὐτῆς αυτος he; him
κατεφύτευσεν καταφυτευω acquisition; possession
31:16
זָמְמָ֣ה zāmᵊmˈā זמם ponder
שָׂ֭דֶה ˈśāḏeh שָׂדֶה open field
וַ wa וְ and
תִּקָּחֵ֑הוּ ttiqqāḥˈēhû לקח take
מִ mi מִן from
פְּרִ֥י ppᵊrˌî פְּרִי fruit
כַ֝פֶּ֗יהָ ˈḵappˈeʸhā כַּף palm
נָ֣טְעָהנטע
*nˈāṭᵊʕā נטע plant
כָּֽרֶם׃ kˈārem כֶּרֶם vineyard
31:16. zai consideravit agrum et emit eum de fructu manuum suarum plantavit vineam
She hath considered a field, and bought it: with the fruit of her hands she hath planted a vineyard.
31:16. She has considered a field and bought it. From the fruit of her own hands, she has planted a vineyard.
31:16. She considereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:16: She considereth a field and buyeth it -
5. She provides for the growing wants of her family. More land will shortly be needed, for the family is growing up; and having seen a field contiguous to her own, which was on sale, she estimates its worth, and purchases it a good bargain; and she pays for it by the fruit of her own industry.
6. She does not restrict herself to the bare necessaries of life; she is able to procure some of its comforts. She plants a vineyard, that she may have wine for a beverage, for medicine, and for sacrifice. This also is procured of her own labor. Whatever goes out brings its worth in; and barter, not buying, is her chief mode of traffic.
Albert Barnes: Notes on the Bible - 1834
31:16: The verse points to a large sphere of feminine activity, strikingly in contrast with the degradation to which woman in the East has now fallen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:16: considereth: Jos 15:18; Sol 8:12; Mat 13:44
buyeth: Heb. taketh
Proverbs 31:17
Carl Friedrich Keil and Franz Delitzsch
31:16
This industry - a pattern for the whole house - this punctuality in the management of household matters, secures to her success in the extension of her household wealth:
16 ז She seeketh a field and getteth possession of it;
Of the fruit of her hands she planteth a vineyard.
The field which she considereth, towards which her wish and her effort are directed, is perhaps not one beyond those which she already possesses, but one which has hitherto been wanting to her family; for the poet has, after Prov 31:23, an inhabitant of a town in his eye, - a woman whose husband is not a landlord, but has a business in the city. The perf. זממה precedes and gives circumstantiality to the chief factum expressed by ותּקּחה. Regarding זמם, vid., Prov 21:27. "לקח is the general expression for purchasing, as נתן, 24b, for selling. Thus the Aram. and Arab. אחד, while, (Arab.) akhadh w'ṭa, Turk. alisch werisch (from elmeḳ, to take, and wirmek, to give - viz. ṣâtun, in the way of selling; Lat. venum), post-bibl. משּׂא וּמתּן or מקּח וּממכּר, denotes giving and taking = business in general" (Fleischer). In 16b the Chethı̂b is, with Ewald and Bertheau, to be read נטע, and, with Hitzig, to be made dependent on ותקחה, as parallel obj.: "of her hands' fruit (she gaineth) a planting of vines." But a planting of vines would be expressed by מטּע כרם (Mic 1:6); and the Kerı̂ נטעה is more acceptable. The perf., as a fundamental verbal form, is here the expression of the abstract present: she plants a vineyard, for she purchases vines from the profit of her industry (Is 7:23, cf. Prov 5:2).
Geneva 1599
31:16 She considereth a field, and (k) buyeth it: with the fruit of her hands she planteth a vineyard.
(k) She purchases it with the gains of her travail.
John Gill
31:16 She considereth a field, and buyeth it,.... The field are the Scriptures, in which are hid the rich treasures of Gospel doctrines and promises; and the church, and all truly enlightened persons, consider to what use this field may be put, to what account it will turn; how profitable the Scriptures are, for doctrine, reproof, correction, and instruction in righteousness; what a rich mine and valuable treasure is in them; things more desirable, and of greater worth, than thousands of gold and silver; and therefore will buy this field at any rate, and not sell it; will part with all they have before they will part with that; even life itself, which in an improper sense is called buying of it, though it is without money and without price; see Mt 13:44;
with the fruit of her hand she planteth a vineyard; her own vineyard, whose plants are an orchard of pomegranates, Song 1:6; who through the ministry of the word, are planted in the house of the Lord, and flourish there; this the church is said to do by her ministers, who plant and water, as Paul and Apollos did, 1Cor 3:6. And it is observable, that in the Hebrew text there is a double reading; the "Keri", or marginal reading, is feminine; but the "Cetib", or writing, is masculine; to show that she did it by means of men, she made use of in her vineyard for that service; it being, as Aben Ezra observes, not the custom and business of women to plant vineyards, but men. It may be rendered, "he planted", and be applied to her husband, Christ; who, through the ministry of the word in his church, plants souls in it; and happy are they who are the planting of the Lord! trees of righteousness, that he may be glorified, Is 61:3.
John Wesley
31:16 Considereth - Whether it be fit for her use. The fruit - With the effects of her diligence. Planteth - She improves the land to the best advantage.
Robert Jamieson, A. R. Fausset and David Brown
31:16 and hence has means to purchase property.
31:1731:17: Գօտի ածեալ հաստատութեամբ ընդ մէջ իւր՝ մխեաց զբազուկս իւր ՚ի գործ[8427], [8427] Ոմանք. Պնդեալ է հզօրապէս զմէջ իւր։
17 Իր մէջքին պինդ գօտի կապած՝ նա թեւերը մխրճում է գործի մէջ
17 Իր մէջքը զօրութեամբ կը պնդէ Ու իր բազուկները կը զօրացնէ։
Գօտի ածեալ հաստատութեամբ ընդ մէջ իւր` մխեաց զբազուկս իւր ի գործ:

31:17: Գօտի ածեալ հաստատութեամբ ընդ մէջ իւր՝ մխեաց զբազուկս իւր ՚ի գործ[8427],
[8427] Ոմանք. Պնդեալ է հզօրապէս զմէջ իւր։
17 Իր մէջքին պինդ գօտի կապած՝ նա թեւերը մխրճում է գործի մէջ
17 Իր մէջքը զօրութեամբ կը պնդէ Ու իր բազուկները կը զօրացնէ։
zohrab-1805▾ eastern-1994▾ western am▾
31:1731:17 Препоясывает силою чресла свои и укрепляет мышцы свои.
31:17 ἀναζωσαμένη αναζωννυμι gird up ἰσχυρῶς ισχυρως the ὀσφὺν οσφυς loins; waist αὐτῆς αυτος he; him ἤρεισεν ερειδω stick fast; support τοὺς ο the βραχίονας βραχιων arm αὐτῆς αυτος he; him εἰς εις into; for ἔργον εργον work
31:17 חָֽגְרָ֣ה ḥˈāḡᵊrˈā חגר gird בְ vᵊ בְּ in עֹ֣וז ʕˈôz עֹז power מָתְנֶ֑יהָ moṯnˈeʸhā מָתְנַיִם hips וַ֝ ˈwa וְ and תְּאַמֵּ֗ץ ttᵊʔammˈēṣ אמץ be strong זְרֹעֹותֶֽיהָ׃ zᵊrōʕôṯˈeʸhā זְרֹועַ arm
31:17. heth accinxit fortitudine lumbos suos et roboravit brachium suumShe hath girded her loins with strength, and hath strengthened her arm.
17. She girdeth her loins with strength, and maketh strong her arms.
31:17. She has wrapped her waist with fortitude, and she has strengthened her arm.
31:17. She girdeth her loins with strength, and strengtheneth her arms.
She girdeth her loins with strength, and strengtheneth her arms:

31:17 Препоясывает силою чресла свои и укрепляет мышцы свои.
31:17
ἀναζωσαμένη αναζωννυμι gird up
ἰσχυρῶς ισχυρως the
ὀσφὺν οσφυς loins; waist
αὐτῆς αυτος he; him
ἤρεισεν ερειδω stick fast; support
τοὺς ο the
βραχίονας βραχιων arm
αὐτῆς αυτος he; him
εἰς εις into; for
ἔργον εργον work
31:17
חָֽגְרָ֣ה ḥˈāḡᵊrˈā חגר gird
בְ vᵊ בְּ in
עֹ֣וז ʕˈôz עֹז power
מָתְנֶ֑יהָ moṯnˈeʸhā מָתְנַיִם hips
וַ֝ ˈwa וְ and
תְּאַמֵּ֗ץ ttᵊʔammˈēṣ אמץ be strong
זְרֹעֹותֶֽיהָ׃ zᵊrōʕôṯˈeʸhā זְרֹועַ arm
31:17. heth accinxit fortitudine lumbos suos et roboravit brachium suum
She hath girded her loins with strength, and hath strengthened her arm.
31:17. She has wrapped her waist with fortitude, and she has strengthened her arm.
31:17. She girdeth her loins with strength, and strengtheneth her arms.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:17: She girdeth her loins with strength -
7. She takes care of her own health and strength, not only by means of useful labor, but by healthy exercise. She avoids what might enervate her body, or soften her mind - she is ever active, and girt ready for every necessary exercise. Her loins are firm, and her arms strong.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:17: girdeth: Kg1 18:46; Kg2 4:29; Job 38:3; Luk 12:35; Eph 6:10, Eph 6:14; Pe1 1:13
strengtheneth: Gen 49:24; Isa 44:12; Hos 7:15
Proverbs 31:18
Carl Friedrich Keil and Franz Delitzsch
31:17
The poet has this augmented household wealth in his eye, for he continues:
17 ח She girdeth her loins with strength,
And moveth vigorously her arms.
Strength is as the girdle which she wraps around her body (Ps 93:1). We write חגרה בעוז; both words have Munach, and the ב of בעוז is aspirated. Thus girded with strength, out of this fulness of strength she makes firm or steels her arms (cf. Ps 89:22). The produce of the field and vineyard extend far beyond the necessity of her house; thus a great portion is brought to sale, and the gain thence arising stimulates the industry and the diligence of the unwearied woman.
John Gill
31:17 She girdeth her loins with strength,.... Showing her readiness to every good work; and with what cheerfulness, spirit, and resolution, she set about it, and with what dispatch and expedition she performed it: the allusion is to the girding and tucking up of long garments, wore in the eastern countries, when any work was set about in earnest, which required dispatch; see Lk 17:8; the strength of creatures being in their loins, Job 40:16; the loins are sometimes put for strength, as in Plautus (r); and the sense is much the same with what follows;
and strengtheneth her arms; does all she finds to do with all her might and main, as the church does; not in her own strength, but in the strength of Christ; to whom she seeks for it, and in whose strength she goes forth about her business; by whom the arms of her hands are made strong, even by the mighty God of Jacob; and because she thus applies to him for it, she is said to do it herself, Gen 49:24; here she plays the man, and acts the manly part, 1Cor 16:13.
(r) "Lumbos defractos velim", Stichus, Act. 2. Sc. 1. v. 37.
John Wesley
31:17 Girdeth - She uses great diligence and expedition in her employment; for which end, men in those times used to gird up their long and loose garments about their loins. Strengtheneth - Puts forth her utmost strength in her business.
Robert Jamieson, A. R. Fausset and David Brown
31:17 To energy she adds a watchfulness in bargains, and a protracted and painful industry. The last clause may figuratively denote that her prosperity (compare Prov 24:20) is not short lived.
31:1831:18: եւ ճաշակեաց՝ զի քա՛ղցր է գործել, եւ ո՛չ շիջանի ճրագ ՚ի նմանէ զամենայն գիշեր[8428]։ [8428] Ոմանք. Եւ ո՛չ շիջանի զամենայն գիշերս ճրագ նորա։
18 եւ ճաշակում է աշխատանքի քաղցր հաճոյքը, եւ ողջ գիշերն էլ չի հանգչում նրա ճրագը:
18 Իր վաստակին աղէկ ըլլալը կը հասկնայ։Անոր ճրագը գիշերը չի մարիր։
եւ ճաշակեաց` զի քաղցր է գործել, եւ ոչ շիջանի ճրագ ի նմանէ զամենայն գիշեր:

31:18: եւ ճաշակեաց՝ զի քա՛ղցր է գործել, եւ ո՛չ շիջանի ճրագ ՚ի նմանէ զամենայն գիշեր[8428]։
[8428] Ոմանք. Եւ ո՛չ շիջանի զամենայն գիշերս ճրագ նորա։
18 եւ ճաշակում է աշխատանքի քաղցր հաճոյքը, եւ ողջ գիշերն էլ չի հանգչում նրա ճրագը:
18 Իր վաստակին աղէկ ըլլալը կը հասկնայ։Անոր ճրագը գիշերը չի մարիր։
zohrab-1805▾ eastern-1994▾ western am▾
31:1831:18 Она чувствует, что занятие ее хорошо, и светильник ее не гаснет и ночью.
31:18 ἐγεύσατο γευω taste; eat ὅτι οτι since; that καλόν καλος fine; fair ἐστιν ειμι be τὸ ο the ἐργάζεσθαι εργαζομαι work; perform καὶ και and; even οὐκ ου not ἀποσβέννυται αποσβεννυμι whole; wholly τὴν ο the νύκτα νυξ night ὁ ο the λύχνος λυχνος lamp αὐτῆς αυτος he; him
31:18 טָ֭עֲמָה ˈṭāʕᵃmā טעם taste כִּי־ kî- כִּי that טֹ֣וב ṭˈôv טֹוב good סַחְרָ֑הּ saḥrˈāh סַחַר gain לֹֽא־ lˈō- לֹא not יִכְבֶּ֖ה yiḵbˌeh כבה go out בַב *va בְּ in †† * הַ the לַּ֣יְלָהליל *llˈaylā לַיְלָה night נֵרָֽהּ׃ nērˈāh נֵר lamp
31:18. teth gustavit quia bona est negotiatio eius non extinguetur in nocte lucerna illiusShe hath tasted, and seen that her traffic is good: her lamp shall not be put out in the night.
18. She perceiveth that her merchandise is profitable: her lamp goeth not out by night.
31:18. She has tasted and seen that her tasks are good; her lamp shall not be extinguished at night.
31:18. She perceiveth that her merchandise [is] good: her candle goeth not out by night.
She perceiveth that her merchandise [is] good: her candle goeth not out by night:

31:18 Она чувствует, что занятие ее хорошо, и светильник ее не гаснет и ночью.
31:18
ἐγεύσατο γευω taste; eat
ὅτι οτι since; that
καλόν καλος fine; fair
ἐστιν ειμι be
τὸ ο the
ἐργάζεσθαι εργαζομαι work; perform
καὶ και and; even
οὐκ ου not
ἀποσβέννυται αποσβεννυμι whole; wholly
τὴν ο the
νύκτα νυξ night
ο the
λύχνος λυχνος lamp
αὐτῆς αυτος he; him
31:18
טָ֭עֲמָה ˈṭāʕᵃmā טעם taste
כִּי־ kî- כִּי that
טֹ֣וב ṭˈôv טֹוב good
סַחְרָ֑הּ saḥrˈāh סַחַר gain
לֹֽא־ lˈō- לֹא not
יִכְבֶּ֖ה yiḵbˌeh כבה go out
בַב
*va בְּ in
* הַ the
לַּ֣יְלָהליל
*llˈaylā לַיְלָה night
נֵרָֽהּ׃ nērˈāh נֵר lamp
31:18. teth gustavit quia bona est negotiatio eius non extinguetur in nocte lucerna illius
She hath tasted, and seen that her traffic is good: her lamp shall not be put out in the night.
31:18. She has tasted and seen that her tasks are good; her lamp shall not be extinguished at night.
31:18. She perceiveth that her merchandise [is] good: her candle goeth not out by night.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:18: She perceiveth that her merchandise is good -
8. She takes care to manufacture the best articles of the kind, and to lay on a reasonable price that she may secure a ready sale. Her goods are in high repute, and she knows she can sell as much as she can make. And she finds that while she pleases her customers, she increases her own profits.
9. She is watchful and careful. Her candle - her lamp, burns all night, which is of great advantage in case of sudden alarms; and in the times and places where there were so many banditti, this was a very necessary family regulation. Perhaps some works were carried on during the night, those employed sleeping in the daytime. Thus labor never stood still; whilst some slept, others worked. This was no unusual thing in ancient times; and it prevails now; but alas! little children are often thus employed to help to support their indigent parents, and to fill the coffers of their unfeeling taskmasters.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:18: perceiveth: Heb. tasteth
her candle: Gen 31:40; Psa 127:2; Mat 25:3-10; Th1 2:9; Th2 3:7-9
Proverbs 31:19
Carl Friedrich Keil and Franz Delitzsch
31:18
18 ט She perceiveth that her gain is good;
And her light goeth not out at night.
The perf. and fut. are related to each other as antecedent and consequent, so that 18a can also be rendered as an hypothetical antecedent. She comes to find (taste) how profitable her industry is by the experience resulting from the sale of its product: the corn, the grapes, and the wine are found to be good, and thus her gain (cf. Prov 3:14) is better, this opened new source of nourishment productive.
This spurs on her active industry to redoubled effort, and at times, when she is not fully occupied by the oversight of her fields and vineyard, she has another employment over which her light goes not out till far in the night. בּלּילה is, as at Lam 2:19, a needless Kerı̂ for the poetic בּלּיל (Is 16:3). What other business it is to which she gives attention till in the night, is mentioned in the next verse.
John Gill
31:18 She perceiveth that her merchandise is good,.... That it turns to good account; that her trading to heaven is of great advantage; that she grows rich hereby; that her merchandise with Wisdom, or Christ, is better than the merchandise of silver, and the gain thereby than fine gold; and though her voyages are attended with trouble and danger, yet are profitable, and therefore she is not discouraged, but determined to pursue them; she is like the merchant man, seeking goodly pearls, who finds a pearl of great price, worth all his trouble; See Gill on Prov 31:14 and see Prov 3:14;
her candle goeth not out by night; or "lamp" (s); her lamp of profession, which is always kept burning, Lk 12:35; or the glorious light of the Gospel, which always continues in the darkest times the church ever has been in; or her spiritual prosperity, which, though it may be damped, will never be extinct; when the candle of the wicked is often put out, Job 21:17; It may denote her diligence in working; who, as she rises early in the morning, Prov 31:15, so sits up late at night, and is never weary of well doing, night and day. Ambrose interprets it of the lamp of hope, which burns in the night, and by and for which men work, Rom 8:24.
(s) "lucerna ejus", V. L. Tigurine version, Michaelis, Schultens.
John Wesley
31:18 Perceiveth - She finds great comfort in her labours. Her candle - Which is not to be taken strictly, but only signifies her unwearied care and industry.
31:1931:19: Զձեռս իւր ձգէ յօգուտ, եւ զմատունս իւր անձանձրո՛յթ տայ ՚ի լոյս[8429]։ [8429] Յայսմ վայրի երեք օրինակք համաձայն մերումս ունին՝ անձանձրոյթ տայ ՚ի լոյս. եւ երկու օրինակք. տա ՚ի լուսոյն. կամ՝ լւսոյ։ Իսկ օրինակ մի գրեալ զառաջինն՝ անձանձրոյթ ՚ի տալոյ. յետոյ ՚ի բաց քերեալ ՚ի սկզբնէ անտի ի-ն, եւ այլով ձեռամբ գրեալ ՚ի վերայ՝ նշանակէր մուծանել ՚ի մէջ տա եւ լոյ, եւ այնպէս առնել տա իլոյ. որպէս ունի կիսակատար նորագիր օրինակ մի յանցեալ դարու գրեալ։
19 Ձեռքը միշտ իր օգուտին մեկնած՝ նա առանց ձանձրոյթի իր մատներով իլիկ է մանում:
19 Իր ձեռքերը իլիկին կ’երկնցնէ Ու ափովը րոքը կը բռնէ։
Զձեռս իւր ձգէ [501]յօգուտ, եւ զմատունս իւր անձանձրոյթ տայ իլոյ:

31:19: Զձեռս իւր ձգէ յօգուտ, եւ զմատունս իւր անձանձրո՛յթ տայ ՚ի լոյս[8429]։
[8429] Յայսմ վայրի երեք օրինակք համաձայն մերումս ունին՝ անձանձրոյթ տայ ՚ի լոյս. եւ երկու օրինակք. տա ՚ի լուսոյն. կամ՝ լւսոյ։ Իսկ օրինակ մի գրեալ զառաջինն՝ անձանձրոյթ ՚ի տալոյ. յետոյ ՚ի բաց քերեալ ՚ի սկզբնէ անտի ի-ն, եւ այլով ձեռամբ գրեալ ՚ի վերայ՝ նշանակէր մուծանել ՚ի մէջ տա եւ լոյ, եւ այնպէս առնել տա իլոյ. որպէս ունի կիսակատար նորագիր օրինակ մի յանցեալ դարու գրեալ։
19 Ձեռքը միշտ իր օգուտին մեկնած՝ նա առանց ձանձրոյթի իր մատներով իլիկ է մանում:
19 Իր ձեռքերը իլիկին կ’երկնցնէ Ու ափովը րոքը կը բռնէ։
zohrab-1805▾ eastern-1994▾ western am▾
31:1931:19 Протягивает руки свои к прялке, и персты ее берутся за веретено.
31:19 τοὺς ο the πήχεις πηχυς forearm; foot and a half αὐτῆς αυτος he; him ἐκτείνει εκτεινω extend ἐπὶ επι in; on τὰ ο the συμφέροντα συμφερω advantageous; bring together τὰς ο the δὲ δε though; while χεῖρας χειρ hand αὐτῆς αυτος he; him ἐρείδει ερειδω stick fast; support εἰς εις into; for ἄτρακτον ατρακτος spindle
31:19 יָ֭דֶיהָ ˈyāḏeʸhā יָד hand שִׁלְּחָ֣ה šillᵊḥˈā שׁלח send בַ va בְּ in † הַ the כִּישֹׁ֑ור kkîšˈôr כִּישֹׁור whorl וְ֝ ˈw וְ and כַפֶּ֗יהָ ḵappˈeʸhā כַּף palm תָּ֣מְכוּ tˈāmᵊḵû תמך grasp פָֽלֶךְ׃ fˈāleḵ פֶּלֶךְ whirl of spindle
31:19. ioth manum suam misit ad fortia et digiti eius adprehenderunt fusumShe hath put out her hand to strong things, and her fingers have taken hold of the spindle.
19. She layeth her hands to the distaff, and her hands hold the spindle.
31:19. She has put her hand to strong things, and her fingers have taken hold of the spindle.
31:19. She layeth her hands to the spindle, and her hands hold the distaff.
She layeth her hands to the spindle, and her hands hold the distaff:

31:19 Протягивает руки свои к прялке, и персты ее берутся за веретено.
31:19
τοὺς ο the
πήχεις πηχυς forearm; foot and a half
αὐτῆς αυτος he; him
ἐκτείνει εκτεινω extend
ἐπὶ επι in; on
τὰ ο the
συμφέροντα συμφερω advantageous; bring together
τὰς ο the
δὲ δε though; while
χεῖρας χειρ hand
αὐτῆς αυτος he; him
ἐρείδει ερειδω stick fast; support
εἰς εις into; for
ἄτρακτον ατρακτος spindle
31:19
יָ֭דֶיהָ ˈyāḏeʸhā יָד hand
שִׁלְּחָ֣ה šillᵊḥˈā שׁלח send
בַ va בְּ in
הַ the
כִּישֹׁ֑ור kkîšˈôr כִּישֹׁור whorl
וְ֝ ˈw וְ and
כַפֶּ֗יהָ ḵappˈeʸhā כַּף palm
תָּ֣מְכוּ tˈāmᵊḵû תמך grasp
פָֽלֶךְ׃ fˈāleḵ פֶּלֶךְ whirl of spindle
31:19. ioth manum suam misit ad fortia et digiti eius adprehenderunt fusum
She hath put out her hand to strong things, and her fingers have taken hold of the spindle.
31:19. She has put her hand to strong things, and her fingers have taken hold of the spindle.
31:19. She layeth her hands to the spindle, and her hands hold the distaff.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:19: She layeth her hands to the spindle -
10. She gives an example of skill and industry to her household. She takes the distaff, that on which the wool or flax was rolled; and the spindle, that by twisting of which she twisted the thread with the right hand, while she held the distaff in the guard of the left arm, and drew down the thread with the fingers of the left hand. Allowing that spindle and distaff are proper translations of כישור kishor, and פלך pelech, this was their use, and the way in which they were used. The spindle and distaff are the most ancient of all the instruments used for spinning, or making thread. The spinning-wheel superseded them in these countries; but still they were in considerable use till spinning machinery superseded both them and the spinning-wheels in general.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:19: She takes the spindle in her right hand, by twisting which she twists the thread; while she holds the distaff, on which the wool or flax is rolled, in the guard of the left arm, and draws down the thread with the fingers of the left hand.
Exo 35:25, Exo 35:26
Proverbs 31:20
Carl Friedrich Keil and Franz Delitzsch
31:19
19 י She putteth her hand to the rock Spinnrocken;
And her fingers lay hold on the spindle.
She applies herself to the work of spinning, and performs it with skill. The phrase שׁלּח יד בּ (שׁלח, Job 28:9) signifies to take up an object of work, and תּמך, with obj. accus. (cf. Amos 1:5), the handling of the instrument of work necessary thereto. כּפּים denotes the hands when the subject is skilful, successful work; we accordingly say יגיע כפים, not יגיע ידים; cf. Prov 31:13 and Prov 31:16, Ps 78:72. What פּלך means is shown by the Arab. falakat, which, as distinguished from mighzal, i.e., fuseau (Lat. fusus), is explained by bout arrondi et conique au bas du fuseau, thus: the whorl, i.e., the ring or knob fastened on the spindle below, which gives it its necessary weight and regulates its movement, Lat. verticellus, post-bibl. פּיקה (which Bartenora glosses by the Ital. fusajuolo) or צנּורה, e.g., Kelim ix. 6, כושׁ שׁבלע את הצנורה, a spindle which holds the whorl hidden (vid., Aruch under כש, iii.). But the word then also signifies per synecdochen partis pro toto, the spindle, i.e., the cylindrical wood on which the thread winds itself when spinning (cf. 2Kings 3:29, where it means the staff on which the infirm leans); Homer gives to Helen and the goddesses golden spindles (χρυσηλάκατοι). Accordingly it is not probable that כּישׁור also denotes the whorl, as Kimchi explains the word: "כישור is that which one calls by the name verteil, viz., that which one fixes on the spindle (פלך) above to regulate the spinning (מטוה)," according to which the Venet. renders כישׁור by σφόνδυλος, whorl, and פלך by ἄτρακτος, spindle. The old interpreters have not recognised that כישׁור denotes a thing belonging to the spinning apparatus; the lxx, Aquila, Symmachus, Theodotion, Syr., and Jerome see therein an ethical idea (from כּשׁר, to be capable, able); but Luther, not misled thereby, translates with unusual excellence:
She stretches her hand to the rock,
And her fingers grasp the spindle.
He has in this no predecessors, except only the Targumists, whose כוּנשׁרא (vid., Levy) appears also to denote the spinning-rock. The Syriac and Talmudic כּוּשׁ, which is compared by Gesenius-Dietrich, is another word, and denotes, not the rock, but the spindle. Immanuel also, who explains פלך as the מעזל, i.e., the spindle, understands (as perhaps also Parchon) by כישׁור the rock. And why should not the rock (wocken = distaff), i.e., the stock to which the tuft of flax, hemp, or wool is fixed for the purpose of being spun, Lat. colus, not be named כּישׁור, from כשׁר, to be upright as a stick, upright in height, or perhaps more correctly as מכשׁיר, i.e., as that which prepares or makes fit the flax for spinning? Also in צינק, Jer 29:26, there are united the meanings of the close and the confining dungeon, and שׁלה = שׁילון signifies
(Note: Otherwise, but improbably, Schultens: colus a כשׁר = katr kathr, necti in orbem, circumnecti in globum. In פּלך, whence פּלך, he rightly finds the primary meaning of circumvolutio sive gyratio.)
the place which yields rest. The spinning-wheel is a German invention of the 16th century, but the rock standing on the ground, or held also in the hands, the spindle and the whorl, are more ancient.
(Note: A view of the ancient art of spinning is afforded by the figures of the 12th Dynasty (according to Lepsius, 2380-2167 b.c.) in the burial chamber of Beni Hassan (270 kilometres above Bulak, on the right bank of the Nile). M. J. Henry, in his work L'Egypte Pharaonique (Paris 1846), Bd. 2, p. 431, mentions that there are figures there which represent "toutes les oprations de la fabrication des tissus depuis le filage jusqu au tissage." Then he continues: Lex fuseaux dont se servent les fileuses sont excatement semblables aux ntres, et on voit mme ces fileuses imprimer le mouvement de rotation ces fuseaux, en en froissant le bout inferieur entre leur main et leur cuisse.)
With the spindle תמך stands in fit relation, for it is twirled between the fingers, as Catullus says of Fate:
Libratum tereti versabat pollice fusum.
(Note: In the "marriage of Peleus and Thetis," Catullus describes the work of the Fates: "Their hands are ceaselessly active at their never-ending work; while the left holds the rock, surrounded with a soft fleece, the right assiduously draws the thread and forms it with raised fingers; then it swiftly turns the spindle, with the thumb stretched down, and swings it away in whirling circles." Then follows the refrain of the song of the Fates: Currite ducentes subtegmina, currite, fusi. - (After Hertzberg's Translation.))
John Gill
31:19 She layeth her hands to the spindle,.... As Penelope and her maidens did (t). Or spinning wheel, more properly, the wheel itself, which is laid hold on by the right hand, and turned round;
and her hands hold the distaff; the rock, stick, or staff, about which the wool is wrapped, which is spun, and is held in the left hand; for though hands are mentioned in both clauses, yet it is only with one hand the wheel is turned, and the distaff held with the other. Not only wool and flax were sought by her, Prov 31:13; but she spins them, and works them up into garments her web is not like the spider's, spun out of its own bowels, on which it hangs; to which the hope and trust of a hypocrite are compared, and whose webs do not become garments to cover them, Job 8:14; but the church's web is both for ornament, to the adorning of her profession, and for defence and protection from the calumnies of the world; for by these are meant good works, as Ambrose interprets them.
(t) Homer, Odyss. 1. v. 357. & 21. v. 351.
John Wesley
31:19 She layeth - By her own example she provokes her servants to labour. And although in these latter and more delicate times, such mean employments are grown out of fashion among great persons, yet they were not so in former ages, neither in other countries, nor in this land; whence all women unmarried unto this day are called in the language of our law, Spinsters.
Robert Jamieson, A. R. Fausset and David Brown
31:19 No work, however mean, if honest, is disdained.
31:2031:20: Զձեռս իւր ընդարձակեաց աղքատաց, եւ կարկառ պտուղ տնանկին[8430]։ [8430] Ոմանք. Զձեռս իւր բանայ աղքատաց, եւ պտուղ կարկառէ տնանկաց։
20 Նրա ձեռքը բաց է աղքատների համար, եւ նա բաժին է տալիս խեղճերին:
20 Ձեռքը աղքատին կը բանայ Ու ձեռքերը կարօտեալներուն կ’երկնցնէ։
Զձեռս իւր ընդարձակեաց աղքատաց, եւ կարկառ պտուղ տնանկին:

31:20: Զձեռս իւր ընդարձակեաց աղքատաց, եւ կարկառ պտուղ տնանկին[8430]։
[8430] Ոմանք. Զձեռս իւր բանայ աղքատաց, եւ պտուղ կարկառէ տնանկաց։
20 Նրա ձեռքը բաց է աղքատների համար, եւ նա բաժին է տալիս խեղճերին:
20 Ձեռքը աղքատին կը բանայ Ու ձեռքերը կարօտեալներուն կ’երկնցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
31:2031:20 Длань свою она открывает бедному, и руку свою подает нуждающемуся.
31:20 χεῖρας χειρ hand δὲ δε though; while αὐτῆς αυτος he; him διήνοιξεν διανοιγω open thoroughly / wide πένητι πενης poor καρπὸν καρπος.1 fruit δὲ δε though; while ἐξέτεινεν εκτεινω extend πτωχῷ πτωχος bankrupt; beggarly
31:20 כַּ֭פָּהּ ˈkappāh כַּף palm פָּרְשָׂ֣ה pārᵊśˈā פרשׂ spread out לֶ le לְ to † הַ the עָנִ֑י ʕānˈî עָנִי humble וְ֝ ˈw וְ and יָדֶ֗יהָ yāḏˈeʸhā יָד hand שִׁלְּחָ֥ה šillᵊḥˌā שׁלח send לָֽ lˈā לְ to † הַ the אֶבְיֹֽון׃ ʔevyˈôn אֶבְיֹון poor
31:20. caph manum suam aperuit inopi et palmas suas extendit ad pauperemShe hath opened her hand to the needy, and stretched out her hands to the poor.
20. She spreadeth out her hand to the poor; yea, she reacheth forth her hands to the needy.
31:20. She has opened her hand to the needy, and she has extended her hands to the poor.
31:20. She stretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy.
She stretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy:

31:20 Длань свою она открывает бедному, и руку свою подает нуждающемуся.
31:20
χεῖρας χειρ hand
δὲ δε though; while
αὐτῆς αυτος he; him
διήνοιξεν διανοιγω open thoroughly / wide
πένητι πενης poor
καρπὸν καρπος.1 fruit
δὲ δε though; while
ἐξέτεινεν εκτεινω extend
πτωχῷ πτωχος bankrupt; beggarly
31:20
כַּ֭פָּהּ ˈkappāh כַּף palm
פָּרְשָׂ֣ה pārᵊśˈā פרשׂ spread out
לֶ le לְ to
הַ the
עָנִ֑י ʕānˈî עָנִי humble
וְ֝ ˈw וְ and
יָדֶ֗יהָ yāḏˈeʸhā יָד hand
שִׁלְּחָ֥ה šillᵊḥˌā שׁלח send
לָֽ lˈā לְ to
הַ the
אֶבְיֹֽון׃ ʔevyˈôn אֶבְיֹון poor
31:20. caph manum suam aperuit inopi et palmas suas extendit ad pauperem
She hath opened her hand to the needy, and stretched out her hands to the poor.
31:20. She has opened her hand to the needy, and she has extended her hands to the poor.
31:20. She stretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:20: She stretcheth out her hand to the poor -
11. She is truly charitable. She knows that in every portion of a man's gain God requires a lot for the poor; and if this is not given, God's blessing is not in the rest. And she is not contented to give common alms. While with one hand (יד yad) she relieves the general poor, with both hands (ידיה yadeyha) she gives to the needy, לעני leaney, to the afflicted poor.
Albert Barnes: Notes on the Bible - 1834
31:20: The industry is not selfish, but bears the fruit of an open-handed charity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:20: She stretcheth: Heb. She spreadeth, Pro 1:24; Rom 10:21
she reacheth: Pro 19:17, Pro 22:9; Job 31:16-20; Psa 41:1, Psa 112:9; Ecc 11:1, Ecc 11:2; Mar 14:7; Act 9:39-41, Act 20:34, Act 20:35; Eph 4:28; Heb 13:16
Proverbs 31:21
Carl Friedrich Keil and Franz Delitzsch
31:20
That which impels the housewife to this labour is not selfishness, not a narrow-hearted limitation of her care to the circle of what is her own, but love, which reaches out far beyond this circle:
20 כ She holdeth out her hand to the unfortunate,
And stretcheth forth her hands to the needy.
With כּפּיה, 19b, is connected the idea of artistic skilfulness; with כּפּהּ, here that of offering for counsel (vid., at Is 2:6); with sympathy and readiness to help, she presents herself to those who are oppressed by the misfortunes of life as if for an alliance, as if saying: place confidence in me, I shall do whatever I can - there thou hast my hand! Hitzig erroneously thinks of the open hand with a gift lying in it: this ought to be named, for כף in itself is nothing else than the half-opened hand. Also in 20b we are not to think of alms. Here Hitzig rightly: she stretches out to him both of her hands, that he might grasp them, both of them, or whichever he may. She does not throw to him merely a gift from a distance, but above all she gives to him to experience her warm sympathy (cf. Ezek 16:49). Here, as at 19a, שׁלחה is punctuated (with Dagesh) as Piel. The punctuation supposes that the author both times not unintentionally made use of the intensive form. This one verse (20) is complete in itself as a description of character; and the author has done well in choosing such strong expressions, for, without this sympathy with misery and poverty, she, so good and trustworthy and industrious, might indeed be pleasing to her husband, but not to God. One could almost wish that greater expansion had been given to this one feature in the picture.
John Gill
31:20 She stretcheth out her hand to the poor,.... Her liberality is very extensive, reaches to many, and at a distance; it is done with great cheerfulness and readiness; to do good and communicate, she forgets not, it being acceptable to her Lord and husband, Heb 13:16;
yea, she reacheth forth her hands to the needy; she gives with both hands, liberally and largely. It may be applied to the church, giving spiritual food by her ministers to those who are poor in spirit, spiritually poor and needy, and who hunger and thirst after righteousness.
Robert Jamieson, A. R. Fausset and David Brown
31:20 Industry enables her to be charitable.
31:2131:21: Ո՛չ ինչ հոգայ ՚ի տանէ կողմանէ այր նորա յորժամ ուրեք յամիցէ. զի ամենեքին որ զնովա՛ւ են, զգեցեալ են կրկի՛ն պատմուճանս[8431]։ [8431] Ոսկան. ՚Ի տան կողմանէ։
21 Նրա ամուսինը, եթէ ինչ-որ պատճառով ուշանայ էլ, չի մտահոգւում տան համար, որովհետեւ գիտէ, որ, եթէ տանը ցուրտ է, կինը կրկնակի հագուստ է հագցրել բոլորին:
21 Իր տանը մարդոցը համար ձիւնէն չի վախնար. Քանզի բոլոր ընտանիքը կրկին հանդերձ հագած են։
Ոչ [502]ինչ հոգայ ի տանէ կողմանէ այր նորա` յորժամ ուրեք յամիցէ``, զի ամենեքին որ զնովաւ են` զգեցեալ են կրկին պատմուճանս:

31:21: Ո՛չ ինչ հոգայ ՚ի տանէ կողմանէ այր նորա յորժամ ուրեք յամիցէ. զի ամենեքին որ զնովա՛ւ են, զգեցեալ են կրկի՛ն պատմուճանս[8431]։
[8431] Ոսկան. ՚Ի տան կողմանէ։
21 Նրա ամուսինը, եթէ ինչ-որ պատճառով ուշանայ էլ, չի մտահոգւում տան համար, որովհետեւ գիտէ, որ, եթէ տանը ցուրտ է, կինը կրկնակի հագուստ է հագցրել բոլորին:
21 Իր տանը մարդոցը համար ձիւնէն չի վախնար. Քանզի բոլոր ընտանիքը կրկին հանդերձ հագած են։
zohrab-1805▾ eastern-1994▾ western am▾
31:2131:21 Не боится стужи для семьи своей, потому что вся семья ее одета в двойные одежды.
31:21 οὐ ου not φροντίζει φροντιζω take care τῶν ο the ἐν εν in οἴκῳ οικος home; household ὁ ο the ἀνὴρ ανηρ man; husband αὐτῆς αυτος he; him ὅταν οταν when; once που που.1 where? χρονίζῃ χρονιζω delay πάντες πας all; every γὰρ γαρ for οἱ ο the παρ᾿ παρα from; by αὐτῆς αυτος he; him ἐνδιδύσκονται ενδιδυσκω put on
31:21 לֹא־ lō- לֹא not תִירָ֣א ṯîrˈā ירא fear לְ lᵊ לְ to בֵיתָ֣הּ vêṯˈāh בַּיִת house מִ mi מִן from שָּׁ֑לֶג ššˈāleḡ שֶׁלֶג snow כִּ֥י kˌî כִּי that כָל־ ḵol- כֹּל whole בֵּ֝יתָ֗הּ ˈbêṯˈāh בַּיִת house לָבֻ֥שׁ lāvˌuš לָבוּשׁ clad שָׁנִֽים׃ šānˈîm שָׁנִי scarlet
31:21. lameth non timebit domui suae a frigoribus nivis omnes enim domestici eius vestiti duplicibusShe shall not fear for her house in the cold of snow: for all her domestics are clothed with double garments.
21. She is not afraid of the snow for her household; for all her household are clothed with scarlet.
31:21. She shall not fear, in the cold of snow, for her household. For all those of her household have been clothed two-fold.
31:21. She is not afraid of the snow for her household: for all her household [are] clothed with scarlet.
She is not afraid of the snow for her household: for all her household [are] clothed with scarlet:

31:21 Не боится стужи для семьи своей, потому что вся семья ее одета в двойные одежды.
31:21
οὐ ου not
φροντίζει φροντιζω take care
τῶν ο the
ἐν εν in
οἴκῳ οικος home; household
ο the
ἀνὴρ ανηρ man; husband
αὐτῆς αυτος he; him
ὅταν οταν when; once
που που.1 where?
χρονίζῃ χρονιζω delay
πάντες πας all; every
γὰρ γαρ for
οἱ ο the
παρ᾿ παρα from; by
αὐτῆς αυτος he; him
ἐνδιδύσκονται ενδιδυσκω put on
31:21
לֹא־ lō- לֹא not
תִירָ֣א ṯîrˈā ירא fear
לְ lᵊ לְ to
בֵיתָ֣הּ vêṯˈāh בַּיִת house
מִ mi מִן from
שָּׁ֑לֶג ššˈāleḡ שֶׁלֶג snow
כִּ֥י kˌî כִּי that
כָל־ ḵol- כֹּל whole
בֵּ֝יתָ֗הּ ˈbêṯˈāh בַּיִת house
לָבֻ֥שׁ lāvˌuš לָבוּשׁ clad
שָׁנִֽים׃ šānˈîm שָׁנִי scarlet
31:21. lameth non timebit domui suae a frigoribus nivis omnes enim domestici eius vestiti duplicibus
She shall not fear for her house in the cold of snow: for all her domestics are clothed with double garments.
31:21. She shall not fear, in the cold of snow, for her household. For all those of her household have been clothed two-fold.
31:21. She is not afraid of the snow for her household: for all her household [are] clothed with scarlet.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:21: She is not afraid of the snow -
12. She is not anxious relative to the health and comfort of her family in the winter season, having provided clothes sufficient for each in the cold weather, in addition to those which they wore in the warm season.
For all her household are clothed with scarlet - Not scarlet, for the color can avail nothing in keeping off the cold; nor would it be a proper color for the bogs and dirt of winter. But שנים shanim, from שנה shanah, to iterate, to double, signifies not only scarlet, so called from being twice or doubly dyed, but also double garments, not only the ordinary coat but the surtout or great-coat also, or a cloak to cover all. But most probably double garments, or twofold to what they were accustomed to wear, are here intended. If the general clothing be intended, scarlet cannot be the meaning, nor did our translators entirely rely on it; and therefore put double garments, the true meaning, in the margin, from which it cannot be too speedily transferred to the text. The Vulgate has "duplicibus." And my old MS. very properly, Alle forsoth hir hoomli men, ben clothid with double. And Coverdale, with equal propriety, "For all hir householde folkes are duble clothed." But if her husband and children alone are referred to, scarlet, which in the general meaning of the term, may be proper enough; as even in these countries of ours, scarlet, as being a lively bright color, is used in the winter dresses.
Albert Barnes: Notes on the Bible - 1834
31:21: Scarlet - Probably some well-known articles of dress, at once conspicuous for their color, or, as some think, for their double texture and warmth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:21: afraid: Pro 25:20
scarlet: or, double garments, Gen 45:22
Proverbs 31:22
Carl Friedrich Keil and Franz Delitzsch
31:21
But the poet goes on to describe her fruitful activity in the nearest sphere of her calling:
21 ל She is not afraid of the snow for her house;
For her whole house is clothed in scarlet.
A fall of snow in the rainy season of winter is not rare in Palestine, the Hauran, and neighbouring countries, and is sometimes accompanied with freezing cold.
(Note: Vid., regarding a fall of snow in Jerusalem, the journal Saat auf Hoffnung Jahrg. 3, Heft 3; and in the Hauran Comm. to Job 38:22.)
She sees approaching the cold time of the year without any fear for her house, even though the season bring intense cold; for her whole house, i.e., the whole of the members of her family, are לבשׁ שׁנים. The connection is accusatival (Venet. ἐνδεδυμένος ἐρυθρά), as at 2Kings 15:32; Ezek 9:2-3. שׁני, from שׁנה, to shine, glance clear, or high red, and is with or without תולעת the name of the colour of the Kermes worm, crimson or scarlet, perhaps to be distinguished from ארגּמן, the red-purple shell colour, and תּכלת, the blue. שׁנים are clothing or material coloured with such שׁני (bright red) (vid., at Is 1:18). The explanation of the word by dibapha is inadmissible, because the doubled colouring, wherever it is mentioned, always refers to the purple, particularly that of Tyre (dibapha Tyria), not to the scarlet.
(Note: Vid., Blmner's Die gewerbliche Thtigkeit der Vlder des klassischen Alterthums (1869), p. 21f.)
But why does the poet name scarlet-coloured clothing? On account of the contrast to the white snow, says Hitzig, he clothes the family in crimson. But this contrast would be a meaningless freak. Rather it is to be supposed that there is ascribed to the red material a power of retaining the heat, as there is to the white that of keeping off the heat; but evidence for this are wanting. Therefore Rosenmller, Vaihinger, and Bttcher approve of the translation duplicibus (Jerome, Luther) [= with double clothing], because they read, with the lxx, שׁנים.
(Note: The lxx reads together שנים מרבדים, δισσὰς χλαίνας, and brings into Prov 31:21 (her husband remains without care for the members of the family if it does not snow χιονίζη, as it is to be read for χρονίζη) and 22 the husband, who appears to the translator too much kept in the background.)
But, with right, the Syr., Targ. abide by זהוריתא, scarlet. The scarlet clothing is of wool, which as such preserves warmth, and, as high-coloured, appears at the same time dignified (2Kings 1:24).
John Gill
31:21 She is not afraid of the snow for her household,.... That her family should suffer through the rigour of a cold season, when it is frost and snow;
for all her household are clothed with scarlet: the Vulgate Latin version renders it, "with double" (u), that is, with double garments; and so the Septuagint and Arabic versions, joining the words to a following verse; and this, by some, is thought to be the better rendering of the words; since the scarlet colour is no fence against cold, no more than any other, whereas double garments are; and which may be applied to the garment of justification, or the robe of Christ's righteousness, as one; and to the garment of sanctification, internal and external, as the other; the one, even the righteousness of Christ, or Christ the Lord our righteousness, is an hiding place from the wind, and a covert from the storm; a sufficient shelter from the cold of snow, and all inclemencies of the weather; by which the vindictive wrath and justice of God may be signified: and the other is a screen from the malicious insinuations and reproaches of men. But had the word been designed to signify "double", it would have been in the "dual" number; as it is not, and is always used in this form for "scarlet"; and so the Targum, Jarchi, and Aben Ezra interpret it; which colour is an emblem of the blood of Christ, by which the church is justified, Rom 5:9; and all the household of faith, the whole family of Christ and household of God, are all justified by the same righteousness of Christ, consisting of his active and passive obedience, for the whole of which his crimson blood is put; it is a garment down to the feet, which covers all his people; they are all made righteous by the one obedience of Christ; they are all clothed in scarlet alike, all kings and priests unto God, all alike justified, and shall be glorified alike. The literal sense is, that if her household are clothed in scarlet in common; much more may it be thought that coarse and suitable garments would be provided for them, to protect them from the cold in winter (w).
(u) "indigitat vestem duplo crassiorem, Stockius, p. 1122. "duplicibus, V. L. Paguinus, Tigurine version, Gataker, Gejerus; "penulis duplicibus", Junius & Tremellius, Piscator; "duplicatis", Cocceius: such as Homer describes, made by ths wife of Hector, Iliad 22. v. 440, 441. see Odyss. 19. v. 225, 226, 241. "change of raiment", David de Pomis, Lexic. fol. 218. 1. (w) Vid. Braunium de Vest. Sacredot. Heb. l. 1. c. 15. p. 309.
John Wesley
31:21 Not afraid - Of any injuries of the weather. Are clothed - She hath provided enough, not only for their necessity, but also for their delight and ornament.
Robert Jamieson, A. R. Fausset and David Brown
31:21 scarlet--or, "purple," by reason of the dyes used, the best fabrics; as a matter of taste also; the color suits cold.
31:2231:22: Արա՛ր առն իւրում բեհեզս եւ ծիրանիս, եւ անձին իւրում արկանելի՛ս։
22 Նա բեհեզ եւ ծիրանի է գործել ամուսնու համար եւ իր համար՝ ծածկոցներ:
22 Իրեն ծածկոցներ կը շինէ։Իր հանդերձը բեհեզ ու ծիրանի է։
[503]Արար առն իւրում բեհեզս եւ ծիրանիս, եւ անձին իւրում արկանելիս:

31:22: Արա՛ր առն իւրում բեհեզս եւ ծիրանիս, եւ անձին իւրում արկանելի՛ս։
22 Նա բեհեզ եւ ծիրանի է գործել ամուսնու համար եւ իր համար՝ ծածկոցներ:
22 Իրեն ծածկոցներ կը շինէ։Իր հանդերձը բեհեզ ու ծիրանի է։
zohrab-1805▾ eastern-1994▾ western am▾
31:2231:22 Она делает себе ковры; виссон и пурпур одежда ее.
31:22 δισσὰς δισσος do; make τῷ ο the ἀνδρὶ ανηρ man; husband αὐτῆς αυτος he; him ἐκ εκ from; out of δὲ δε though; while βύσσου βυσσος fine linen καὶ και and; even πορφύρας πορφυρα purple ἑαυτῇ εαυτου of himself; his own ἐνδύματα ενδυμα apparel
31:22 מַרְבַדִּ֥ים marᵊvaddˌîm מַרְבַדִּים coverlets עָֽשְׂתָה־ ʕˈāśᵊṯā- עשׂה make לָּ֑הּ llˈāh לְ to שֵׁ֖שׁ šˌēš שֵׁשׁ linen וְ wᵊ וְ and אַרְגָּמָ֣ן ʔargāmˈān אַרְגָּמָן purple-wool לְבוּשָֽׁהּ׃ lᵊvûšˈāh לְבוּשׁ clothing
31:22. mem stragulam vestem fecit sibi byssus et purpura indumentum eiusShe hath made for herself clothing of tapestry: fine linen, and purple, is her covering.
22. She maketh for herself carpets of tapestry; her clothing is fine linen and purple.
31:22. She has made embroidered clothing for herself. Fine linen and purple is her garment.
31:22. She maketh herself coverings of tapestry; her clothing [is] silk and purple.
She maketh herself coverings of tapestry; her clothing [is] silk and purple:

31:22 Она делает себе ковры; виссон и пурпур одежда ее.
31:22
δισσὰς δισσος do; make
τῷ ο the
ἀνδρὶ ανηρ man; husband
αὐτῆς αυτος he; him
ἐκ εκ from; out of
δὲ δε though; while
βύσσου βυσσος fine linen
καὶ και and; even
πορφύρας πορφυρα purple
ἑαυτῇ εαυτου of himself; his own
ἐνδύματα ενδυμα apparel
31:22
מַרְבַדִּ֥ים marᵊvaddˌîm מַרְבַדִּים coverlets
עָֽשְׂתָה־ ʕˈāśᵊṯā- עשׂה make
לָּ֑הּ llˈāh לְ to
שֵׁ֖שׁ šˌēš שֵׁשׁ linen
וְ wᵊ וְ and
אַרְגָּמָ֣ן ʔargāmˈān אַרְגָּמָן purple-wool
לְבוּשָֽׁהּ׃ lᵊvûšˈāh לְבוּשׁ clothing
31:22. mem stragulam vestem fecit sibi byssus et purpura indumentum eius
She hath made for herself clothing of tapestry: fine linen, and purple, is her covering.
31:22. She has made embroidered clothing for herself. Fine linen and purple is her garment.
31:22. She maketh herself coverings of tapestry; her clothing [is] silk and purple.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:22: She maketh herself coverings of tapestry -
13. She is not regardless either of her own person, or of the decent, proper appearance of her presses and wardrobe. She has coverings or carpeting for her guests to sit upon; she has also tapestry, מרבדים marbaddim, either tapestry, carpeting, or quilted work for her beds; and her own clothing is שש shesh, fine flax, or linen cloth, and purple; probably for a cloak or mantle. The fine linen or cotton cloth of Egypt is probably intended. I have often seen it wrapping the bodies of mummies; it is something like our coarse calico. The purple was supposed to have been dyed by a precious liquor obtained from the pinna magna, a large shellfish, of the muscle kind, found on the coast of the Mediterranean Sea. I have seen some of them nearly two feet in length. But it is a doubt whether any such liquor was ever obtained from this or any other fish; and the story itself is invented merely to hide the secret, the proper method of dying purple; which was kept so well that it certainly died with the ancients.
Albert Barnes: Notes on the Bible - 1834
31:22: Silk - Better, fine linen, the byssus of Egypt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:22: coverings: Pro 7:16
clothing: Gen 41:42 *marg. Est 5:1, Est 8:15; Psa 45:13, Psa 45:14; Eze 16:10-13; Pe1 3:3
silk: Shesh, rather fine linen, or cotton. (See note on Exo 39:27.) Sadin, rendered "fine linen," Pro 31:24, is probably the same as the Arabic sidn, and sudl, a veil, or an inner covering of fine muslin.
Proverbs 31:23
Carl Friedrich Keil and Franz Delitzsch
31:22
From the protecting, and at the same time ornamental clothing of the family, the poet proceeds to speak of the bed-places, and of the attire of the housewife:
22 מ She prepareth for herself pillows;
Linen and purple is her raiment.
Regarding מרבדּים (with ב raphatum), vid., at Prov 7:16. Thus, pillows or mattresses (Aquila, Theodotion, περιστρώματα; Jerome, stragulatam vestem; Luther, Decke = coverlets) to make the bed soft and to adorn it (Kimchi: ליפּות על המטות, according to which Venet. κόσμια); Symmachus designates it as ἀμφιτάπους, i.e., τάπητες (tapetae, tapetia, carpets), which are hairy (shaggy) on both sides.
(Note: Vid., Lumbroso, Recherches sur l'Economie politique de l'Egypte sous les Lagides (Turin, 1870), p. 111; des tapis de laine de premere qualit, pourpres, laineux des deux cts (ἀμφίταποι).)
Only the lxx makes out of it δισσὰς χλαίνας, lined overcoats, for it brings over שׁנים. By עשׂתה־לּהּ it is not meant that she prepares such pillows for her own bed, but that she herself (i.e., for the wants of her house) prepares them. But she also clothes herself in costly attire. שׁשׁ (an Egyptian word, not, as Heb., derived from שׁוּשׁ, cogn. ישׁשׁ, to be white) is the old name for linen, according to which the Aram. translates it by בּוּץ, the Greek by βύσσος, vid., Genesis, pp. 470, 557, to which the remark is to be added, that the linen [Byssus], according to a prevailing probability, was not a fine cotton cloth, but linen cloth. Luther translates שׁשׁ, here and elsewhere, by weisse Seide [white silk] (σηρικόν, i.e., from the land of the Σῆρες, Rev_ 18:12); but the silk, is first mentioned by Ezekiel under the name of משׁי; and the ancients call the country where silk-stuff (bombycina) was woven, uniformly Assyria. ארגּמן (Aram. ארגּון, derived by Benfey, with great improbability, from the rare Sanscrit word râgavant, red-coloured; much rather from רגם = רקם, as stuff of variegated colour) is red purple; the most valuable purple garments were brought from Tyre and Sidon.
John Gill
31:22 She maketh herself coverings of tapestry,.... For the furniture and ornament of her house, or for her bed; which may signify the ordinances of the Gospel, and the decent, orderly, and beautiful administration of them, wherein the church has communion with her Lord; see Song 1:16. The Vulgate Latin version renders it, "garments of divers colours", such as was Joseph's coat, Gen 37:3; and, in a spiritual sense, may be applied to the above mentioned garments, and agrees with what goes before and follows;
her clothing is silk and purple; the Tyrian purple, which, Strabo says (x), is the best; or purple silk, silk of a purple colour: or rather fine linen of this colour; a dress suitable to a queen, as the church is, who is represented as clothed with clothing of wrought gold, with raiment of needlework, Ps 45:9; see Ezek 16:10. This is not her own natural clothing, for she has none by nature that deserves the name; nor of her own working, not works of righteousness done by her; nor of her own putting on, but what Christ has wrought out for her, and clothes her with; and which is very rich in itself, the best robe, very ornamental to her; her wedding garment, and which will last for ever; see Is 61:10.
(x) Geograph. l. 16. p. 521.
John Wesley
31:22 Tapestry - For the furniture of her house. Silk - Which was agreeable to her high quality.
Robert Jamieson, A. R. Fausset and David Brown
31:22 coverings of tapestry--or, "coverlets," that is, for beds.
silk--or, "linen" (compare Ex 26:1; Ex 27:9)
and purple--that is, the most costly goods.
31:2331:23: Եւ երեւելի՛ է ՚ի դրունս այր նորա, յորժամ նստիցի ՚ի ժողովրդեան ՚ի մէջ ծերոց եւ բնակչաց երկրի[8432]։ [8432] Ոմանք. Երեւելի է... յորժամ նստցի... ՚ի մէջ ծերոց բնակ՛՛։
23 Նրա ամուսինը յայտնի մարդ է դրսում, երբ նստում է ժողովրդի մէջ՝ երկրի բնակիչների ու ծերերի մէջ:
23 Անոր այրը կը ճանչցուի դռներուն մէջ, Երբ երկրին ծերերուն հետ նստի։
Երեւելի է ի դրունս այր նորա, յորժամ նստիցի ի ժողովրդեան ի մէջ ծերոց [504]եւ բնակչաց`` երկրի:

31:23: Եւ երեւելի՛ է ՚ի դրունս այր նորա, յորժամ նստիցի ՚ի ժողովրդեան ՚ի մէջ ծերոց եւ բնակչաց երկրի[8432]։
[8432] Ոմանք. Երեւելի է... յորժամ նստցի... ՚ի մէջ ծերոց բնակ՛՛։
23 Նրա ամուսինը յայտնի մարդ է դրսում, երբ նստում է ժողովրդի մէջ՝ երկրի բնակիչների ու ծերերի մէջ:
23 Անոր այրը կը ճանչցուի դռներուն մէջ, Երբ երկրին ծերերուն հետ նստի։
zohrab-1805▾ eastern-1994▾ western am▾
31:2331:23 Муж ее известен у ворот, когда сидит со старейшинами земли.
31:23 περίβλεπτος περιβλεπτος though; while γίνεται γινομαι happen; become ἐν εν in πύλαις πυλη gate ὁ ο the ἀνὴρ ανηρ man; husband αὐτῆς αυτος he; him ἡνίκα ηνικα whenever; when ἂν αν perhaps; ever καθίσῃ καθιζω sit down; seat ἐν εν in συνεδρίῳ συνεδριον council μετὰ μετα with; amid τῶν ο the γερόντων γερων aged κατοίκων κατοικος the γῆς γη earth; land
31:23 נֹודָ֣ע nôḏˈāʕ ידע know בַּ ba בְּ in † הַ the שְּׁעָרִ֣ים ššᵊʕārˈîm שַׁעַר gate בַּעְלָ֑הּ baʕlˈāh בַּעַל lord, baal בְּ֝ ˈbᵊ בְּ in שִׁבְתֹּ֗ו šivtˈô ישׁב sit עִם־ ʕim- עִם with זִקְנֵי־ ziqnê- זָקֵן old אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
31:23. nun nobilis in portis vir eius quando sederit cum senatoribus terraeHer husband is honourable in the gates, when he sitteth among the senators of the land.
23. Her husband is known in the gates, when he sitteth among the elders of the land.
31:23. Her husband is noble at the gates, when he sits among the senators of the land.
31:23. Her husband is known in the gates, when he sitteth among the elders of the land.
Her husband is known in the gates, when he sitteth among the elders of the land:

31:23 Муж ее известен у ворот, когда сидит со старейшинами земли.
31:23
περίβλεπτος περιβλεπτος though; while
γίνεται γινομαι happen; become
ἐν εν in
πύλαις πυλη gate
ο the
ἀνὴρ ανηρ man; husband
αὐτῆς αυτος he; him
ἡνίκα ηνικα whenever; when
ἂν αν perhaps; ever
καθίσῃ καθιζω sit down; seat
ἐν εν in
συνεδρίῳ συνεδριον council
μετὰ μετα with; amid
τῶν ο the
γερόντων γερων aged
κατοίκων κατοικος the
γῆς γη earth; land
31:23
נֹודָ֣ע nôḏˈāʕ ידע know
בַּ ba בְּ in
הַ the
שְּׁעָרִ֣ים ššᵊʕārˈîm שַׁעַר gate
בַּעְלָ֑הּ baʕlˈāh בַּעַל lord, baal
בְּ֝ ˈbᵊ בְּ in
שִׁבְתֹּ֗ו šivtˈô ישׁב sit
עִם־ ʕim- עִם with
זִקְנֵי־ ziqnê- זָקֵן old
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
31:23. nun nobilis in portis vir eius quando sederit cum senatoribus terrae
Her husband is honourable in the gates, when he sitteth among the senators of the land.
31:23. Her husband is noble at the gates, when he sits among the senators of the land.
31:23. Her husband is known in the gates, when he sitteth among the elders of the land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-27: Муж доблестной жены, не отвлекаемый заботами о домашних и хозяйственных делах, особенно же благодаря создаваемой трудом жены доброй славе всего дома, приобретает почетную известность в народе, всецело посвящает себя общественной деятельности - на востоке сосредоточенной у городских ворот - и занимает место в ряду старейшин (ст. 23). Жена-хозяйка производит своими руками столь много изделий прядильного и ткаческого мастерства, что их остается ей на продажу финикиянам (ст. 24). Имея успех в прошлом и настоящем (ст. 18а), даровитая и трудолюбивая женщина бодро смотрит и в будущее (ст. 25). Не только каждое дело, но и всякое слово свое жена обдумывает, и говорит лишь полезное и назидательное (ст. 26). В доме своем она поддерживает строгий порядок, чтобы все члены семьи, по примеру ее, трудились и трудом приобретали пищу (ст. 27).
Adam Clarke: Commentary on the Bible - 1831
31:23: Her husband is known in the gates -
14. She is a loving wife, and feels for the respectability and honor of her husband. He is an elder among his people, and he sits as a magistrate in the gate. He is respected not only on account of the neatness and cleanliness of his person and dress, but because he is the husband of a woman who is justly held in universal esteem. And her complete management of household affairs gives him full leisure to devote himself to the civil interests of the community.
Albert Barnes: Notes on the Bible - 1834
31:23: The industry of the wife leaves the husband free to take his place among the elders that sit in councils.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:23: husband: Pro 12:4
in the: Pro 24:7; Deu 16:18, Deu 21:19; Rut 4:1; Job 29:7
Proverbs 31:24
Carl Friedrich Keil and Franz Delitzsch
31:23
Now, first, the description turns back to the husband, of the woman who is commended, mentioned in the introduction:
23 נ 32 Well known in the gates is her husband,
Where he sitteth among the elders of the land.
Such a wife is, according to Prov 12:4, עטרת בּעלּהּ, - she advances the estimation and the respect in which her husband is held. He has, in the gates where the affairs of the city are deliberated upon, a well-known, reputable name; for there he sits, along with the elders of the land, who are chosen into the council of the city as the chief place of the land, and has a weighty voice among them. The phrase wavers between נודע (lxx περίβλεπτος γίνεται; Venet. ἔλνωσται) and נודע. The old Venetian edd. have in this place (like the Cod. Jaman.), and at Ps 9:17, נודע; on the contrary, Ps 76:2; Eccles 6:10, נודע, and that is correct; for the Masora, at this place and at Ps 76:2 (in the Biblia rabb), is disfigured.
Geneva 1599
31:23 Her husband is known in the (l) gates, when he sitteth among the elders of the land.
(l) In the assemblies and places of judgment.
John Gill
31:23 Her husband is known in the gates,.... Of the city, where courts of justice were kept, and causes heard and tried by the judges, the elders of the land, later mentioned; among whom the husband of the virtuous woman was, where he was known, taken notice of, and celebrated; not so much for the beautiful garments she made him, as Jarchi; but rather for his wisdom, as Gersom, and for being the husband of such a woman; who, taking such care of his domestic affairs, he was more at leisure to attend public business, and transact it with reputation. Christ is the husband of the church in general, and of particular churches, and of every private believer; he fell in love with them, asked them of his Father, and betrothed them to himself; and is a kind, tender, loving, and sympathizing husband to his church and people; that nourishes and cherishes them, and provides all things for them, and interests them in all he has: and he is "known" by them, in the dignity of his person, in the excellency of his offices, and the fulness of his grace; he is known by them in the relation of an husband; he is well known in the church of God, in the assembly of his saints, Ps 76:1; he is known in the gates of Zion, in the public ministering of the word and ordinances; his name is celebrated, it becomes great and famous, wherever his Gospel is preached in the world; he is,
"known in the provinces,''
as the Targum; or,
"among the cities,''
as the Syriac version; among the nations of the world, in the cities of the Gentiles; as he will be, even from the rising of the sun to the going down of the same, Mal 1:11;
when he sitteth among the elders of the land; when he sits in his house, at his table, circled by his saints, his ancient ones; or as King, head, and husband of his people, on his throne in the church, encompassed with, the four and twenty elders, the representatives of Gospel churches, Rev_ 4:2. And especially when he shall take to himself his great power, and reign gloriously before his ancients, the patriarchs, prophets, and apostles, and all his saints, which will come with him; whom he has loved with an everlasting love; who were chosen in him before the foundation of the world; and had grace given them, in him, before the world began, Is 24:23; and when he shall come to judge the world, and will appear in great glory, and be seen and known of all; and shall sit on his throne of glory, and his elders also, sitting on twelve thrones, judging the tribes of Israel, Mt 19:28; so Ambrose interprets it of the universal judgment.
John Wesley
31:23 It known - Observed and respected, not only for his own worth, but for his wife's sake. Sitteth - In counsel or judgment.
Robert Jamieson, A. R. Fausset and David Brown
31:23 in the gates--(compare Prov 22:22). His domestic comfort promotes his advancement in public dignity.
31:2431:24: Կտա՛ւս արար եւ վաճառեաց, եւ արկանելի՛ս Քանանացւոց[8433]։ [8433] Ոմանք. Եւ արկանելիս արար։
24 Կինը կտաւ է գործում ու վաճառում, եւ ծածկոցներ է ծախում քանանացիներին:
24 Կտաւ կը գործէ ու կը ծախէ Եւ վաճառականներուն գօտիներ կու տայ։
Կտաւս արար եւ վաճառեաց, եւ արկանելիս` [505]Քանանացւոց:

31:24: Կտա՛ւս արար եւ վաճառեաց, եւ արկանելի՛ս Քանանացւոց[8433]։
[8433] Ոմանք. Եւ արկանելիս արար։
24 Կինը կտաւ է գործում ու վաճառում, եւ ծածկոցներ է ծախում քանանացիներին:
24 Կտաւ կը գործէ ու կը ծախէ Եւ վաճառականներուն գօտիներ կու տայ։
zohrab-1805▾ eastern-1994▾ western am▾
31:2431:24 Она делает покрывала и продает, и поясы доставляет купцам Финикийским.
31:24 σινδόνας σινδων linen cloth ἐποίησεν ποιεω do; make καὶ και and; even ἀπέδοτο αποδιδωμι render; surrender περιζώματα περιζωμα though; while τοῖς ο the Χαναναίοις χαναναιος Chananaios; Khananeos
31:24 סָדִ֣ין sāḏˈîn סָדִין wrapper עָ֭שְׂתָה ˈʕāśᵊṯā עשׂה make וַ wa וְ and תִּמְכֹּ֑ר ttimkˈōr מכר sell וַ֝ ˈwa וְ and חֲגֹ֗ור ḥᵃḡˈôr חֲגֹור girdle נָתְנָ֥ה nāṯᵊnˌā נתן give לַֽ lˈa לְ to † הַ the כְּנַעֲנִֽי׃ kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite
31:24. samech sindonem fecit et vendidit et cingulum tradidit ChananeoShe made fine linen, and sold it, and delivered a girdle to the Chanaanite.
24. She maketh linen garments and selleth them; and delivereth girdles unto the merchant.
31:24. She has made finely woven cloth and sold it, and she has delivered a waistband to the Canaanite.
31:24. She maketh fine linen, and selleth [it]; and delivereth girdles unto the merchant.
She maketh fine linen, and selleth [it]; and delivereth girdles unto the merchant:

31:24 Она делает покрывала и продает, и поясы доставляет купцам Финикийским.
31:24
σινδόνας σινδων linen cloth
ἐποίησεν ποιεω do; make
καὶ και and; even
ἀπέδοτο αποδιδωμι render; surrender
περιζώματα περιζωμα though; while
τοῖς ο the
Χαναναίοις χαναναιος Chananaios; Khananeos
31:24
סָדִ֣ין sāḏˈîn סָדִין wrapper
עָ֭שְׂתָה ˈʕāśᵊṯā עשׂה make
וַ wa וְ and
תִּמְכֹּ֑ר ttimkˈōr מכר sell
וַ֝ ˈwa וְ and
חֲגֹ֗ור ḥᵃḡˈôr חֲגֹור girdle
נָתְנָ֥ה nāṯᵊnˌā נתן give
לַֽ lˈa לְ to
הַ the
כְּנַעֲנִֽי׃ kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite
31:24. samech sindonem fecit et vendidit et cingulum tradidit Chananeo
She made fine linen, and sold it, and delivered a girdle to the Chanaanite.
31:24. She has made finely woven cloth and sold it, and she has delivered a waistband to the Canaanite.
31:24. She maketh fine linen, and selleth [it]; and delivereth girdles unto the merchant.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:24: She maketh fine linen, and selleth it -
15. She is here remarkable for carrying on a traffic of splendid and ornamental dresses, or habits, as she is, Pro 31:13, for "a coarser manufacture," The סדון sidon is supposed to come from the Arabic; and to signify a kind of loose inner garment, shirt, chemise, or fine muslin covering. Some of these are so exceedingly fine, like the abrooam, that when spread on the grass, they are scarcely discernible. Some such garments as these are still worn by ladies in India and in China, and are so thin and transparent, that every part of the body may be seen through them. I have many representations of persons clothed in this way before me both of the Chinese, the Hindoo, and the Malabar ladies. Probably this eminent Jewish matron had such articles manufactured in her own house. She dealt also in girdles. These are still a very general and very expensive article of dress. I have seen them made of silk, and highly ornamented with gold and silver thread, worked into flowers and various curious devices. The loose Eastern robe is confined by these; and the word may also take in the shawl of the turban, which is often superb and costly. It is properly the girdle for the head. As these were generally woven, the consumption was great; and an able artist must have had a good trade.
The Arabic gives a remarkable translation of this verse: "She maketh towels, (or tablecloths), and sells them to the inhabitants of Basra, (a city in Mesopotamia), and fine linens, and sells them to the Canaanites." My old MS. Bible has, Sandel sche made and sold, and a litil girdil sche toke to Chanane. Perhaps לכנעני lakkenaani, for the merchant, may stand here for לכנענים lakkenaanim, the Canaanites.
Albert Barnes: Notes on the Bible - 1834
31:24: Fine linen - Not the same word as in Pro 31:22 note; it describes a made-up garment Isa 3:23.
Merchant - literally, "Canaanite," i. e., the Phoenician merchant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:24: Pro 31:13, Pro 31:19; Kg1 10:28; Eze 27:16; Luk 16:19
Proverbs 31:25
Carl Friedrich Keil and Franz Delitzsch
31:24
The description, following the order of the letters, now directs attention to the profitable labour of the housewife:
24 ס She prepareth body-linen and selleth it,
And girdles doth she give to the Phoenicians.
Tit is a question whether סדין signifies σινδών, cloth from Sindhu, the land of India (vid., at Is 3:23); the Arab. sadn (sadl), to cause to hang down, to descend (for the purpose of covering or veiling), offers an appropriate verbal root. In the Talmud, סדין is the sleeping linen, the curtain, the embroidered cloth, but particularly a light smock-frock, as summer costume, which was worn on the bare body (cf. Mk 14:51.). Kimchi explains the word by night-shirt; the Edictum Diocletiani, xviii. 16, names σινδόνες κοιταρίαι, as the Papyrus Louvre, ὀθόνια ἐγκοιμήτρια; and the connection in the Edict shows that linen attire (ἐκ λίνου) is meant, although - as with שׁשׁ, so also with סדין - with the ancients and the moderns, sometimes linen and sometimes cotton is spoken of without any distinction. Aethicus speaks of costly girdles, Cosmogr. 84, as fabricated at Jerusalem: baltea regalia ... ex Hierosolyma allata; Jerusalem and Scythopolis were in later times the chief places in Palestine for the art of weaving. In Galilee also, where excellent flax grew, the art of weaving was carried on; and the ὀθόναι, which, according to Clemens Alex. Paedag. ii. 10, p. 239, were exported ἐκ γῆς Ἑβραίων, are at least in their material certainly synon. with σινδόνες. Regarding נתן, syn. מכר, opp. לקח, syn. נשׂא = קנה, vid., at 16a. There is no reason to interpret כּנעני here, with the obliteration of the ethnographical meaning, in the general sense of סחר, trader, merchant; for purple, 22b, is a Phoenician manufacture, and thus, as an article of exchange, can be transferred to the possession of the industrious wife.
John Gill
31:24 She maketh fine linen, and selleth it,.... She not only seeks wool and flax, and spins it, but makes it up into fine linen, which she disposes of to advantage to herself and family. Kimchi says (y), the word signifies coverings for the night, as well as day he seems to design linen sheets: the Arabic version adds, and "sells it to the inhabitants of Bosra." This, in the mystic sense, may signify either the good works the church does, and which she proposes as a pattern and example to her members; or divine instruction, as others, the preaching of the Gospel, and the truths of it; which she sells, and others buy, though both without money and without price; for, as she freely receives, she freely gives: or the righteousness of Christ, which is called fine linen and white raiment; which, properly speaking, is made by Christ, and sold by him, or bought of him, as before, without money; see Rev_ 19:8; yet this the church makes her own, by laying hold upon it by faith, and which she holds forth freely to others in the Gospel; which is therefore called "the ministration of righteousness", 2Cor 3:9;
and delivereth girdles unto the merchant; to dispose of them for her; either to sell to others, to the Egyptian priests which wore them; or for their own use, to put their money in, girdles being used for that purpose; see Gill on Mt 10:9. Or, "a girdle to the Canaanite" (z); the Canaanites or Phoenicians being generally merchants, the word is put for one. By these may be meant ministers of the word; for, as the priests of Rome are called the merchants of the earth and false teachers are said to make merchandise men, Rev_ 18:3; so faithful ministers, who trade for the good of souls, and seek not theirs, but them, and not their own things, but Christ's, may be called merchants: and to these "the girdle of truth" is given; and these the church exhorts to gird their loins with it, as well as all her members, that they may be ready to every good work, and particularly prepared to preach the Gospel of peace, Eph 6:14.
(y) Sepher. Shorash. rad (z) "Chananaeo", V. L. Mercerus, Cocceius, Gejerus; "negotiatori Phoenicio", Schultens.
John Wesley
31:24 Girdles - Curiously wrought of linen, and gold, or other precious materials.
Robert Jamieson, A. R. Fausset and David Brown
31:24 fine linen--or, "linen shirts," or the material for them.
girdles--were often costly and highly valued (2Kings 18:11).
delivereth--or, "giveth as a present" or "to sell."
31:2531:25: Զբերան իւր եբաց չափո՛վ եւ իմաստութեամբ. եւ կարգ եդ լեզուի իւրում։
25 Ուժ ու վայելչութիւն զգեցած՝ նա պիտի ուրախ լինի իր վերջին օրերին:
25 Զօրութիւն ու փառք կը հագնի Ու վերջին օրերը պիտի ուրախանայ։
Զզօրութիւն եւ զմեծվայելչութիւն զգեցաւ, եւ ուրախ եղեւ յաւուրս յետինս:

31:25: Զբերան իւր եբաց չափո՛վ եւ իմաստութեամբ. եւ կարգ եդ լեզուի իւրում։
25 Ուժ ու վայելչութիւն զգեցած՝ նա պիտի ուրախ լինի իր վերջին օրերին:
25 Զօրութիւն ու փառք կը հագնի Ու վերջին օրերը պիտի ուրախանայ։
zohrab-1805▾ eastern-1994▾ western am▾
31:2531:25 Крепость и красота одежда ее, и весело смотрит она на будущее.
31:25 στόμα στομα mouth; edge αὐτῆς αυτος he; him διήνοιξεν διανοιγω open thoroughly / wide προσεχόντως προσεχοντως and; even ἐννόμως εννομως and; even τάξιν ταξις order; arrangement ἐστείλατο στελλω post; send τῇ ο the γλώσσῃ γλωσσα tongue αὐτῆς αυτος he; him
31:25 עֹז־ ʕōz- עֹז power וְ wᵊ וְ and הָדָ֥ר hāḏˌār הָדָר ornament לְבוּשָׁ֑הּ lᵊvûšˈāh לְבוּשׁ clothing וַ֝ ˈwa וְ and תִּשְׂחַ֗ק ttiśḥˈaq שׂחק laugh לְ lᵊ לְ to יֹ֣ום yˈôm יֹום day אַחֲרֹֽון׃ ʔaḥᵃrˈôn אַחֲרֹון at the back
31:25. ain fortitudo et decor indumentum eius et ridebit in die novissimoStrength and beauty are her clothing, and she shall laugh in the latter day.
25. Strength and dignity are her clothing; and she laugheth at the time to come.
31:25. Strength and elegance are her clothing, and she will laugh in the final days.
31:25. Strength and honour [are] her clothing; and she shall rejoice in time to come.
Strength and honour [are] her clothing; and she shall rejoice in time to come:

31:25 Крепость и красота одежда ее, и весело смотрит она на будущее.
31:25
στόμα στομα mouth; edge
αὐτῆς αυτος he; him
διήνοιξεν διανοιγω open thoroughly / wide
προσεχόντως προσεχοντως and; even
ἐννόμως εννομως and; even
τάξιν ταξις order; arrangement
ἐστείλατο στελλω post; send
τῇ ο the
γλώσσῃ γλωσσα tongue
αὐτῆς αυτος he; him
31:25
עֹז־ ʕōz- עֹז power
וְ wᵊ וְ and
הָדָ֥ר hāḏˌār הָדָר ornament
לְבוּשָׁ֑הּ lᵊvûšˈāh לְבוּשׁ clothing
וַ֝ ˈwa וְ and
תִּשְׂחַ֗ק ttiśḥˈaq שׂחק laugh
לְ lᵊ לְ to
יֹ֣ום yˈôm יֹום day
אַחֲרֹֽון׃ ʔaḥᵃrˈôn אַחֲרֹון at the back
31:25. ain fortitudo et decor indumentum eius et ridebit in die novissimo
Strength and beauty are her clothing, and she shall laugh in the latter day.
31:25. Strength and elegance are her clothing, and she will laugh in the final days.
31:25. Strength and honour [are] her clothing; and she shall rejoice in time to come.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
31:25: Shall rejoice in time to come - Better, rejoiceth over the time to come; i. e., looks forward to the future, not with anxious care, but with confident gladness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:25: Strength: Job 29:14, Job 40:10; Psa 132:9, Psa 132:16; Isa 61:10; Rom 13:14; Eph 4:24; Ti1 2:10; Pe1 5:5, Pe1 5:6
and she: Psa 97:11, Psa 97:12; Isa 65:13, Isa 65:14; Mat 25:20, Mat 25:21
Proverbs 31:26
Carl Friedrich Keil and Franz Delitzsch
31:25
The description is now more inward:
25 ע Strength and honour is her clothing;
Thus she laugheth at the future day.
She is clothed with עז, strength, i.e., power over the changes of temporal circumstances, which easily shatter and bring to ruin a household resting on less solid foundations; clothed with הדר, glory, i.e., elevation above that which is low, little, common, a state in which they remain who propose to themselves no high aim after which they strive with all their might: in other words, her raiment is just pride, true dignity, with which she looks confidently into the future, and is armed against all sorrow and care. The connection of ideas, עז והדר (defectively written, on the contrary, at Ps 84:6, Masora, and only there written plene, and with Munach), instead of the frequent הוד והדר, occurs only here. The expression 25b is like Job 39:7, wherefore Hitzig rightly compares Job 24:14 to 25a. יום אחרון, distinguished from אחרית, and incorrectly interpreted (Rashi) of the day of death, is, as at Is 30:8, the future, here that which one at a later period may enter upon.
Geneva 1599
31:25 (m) Strength and honour [are] her clothing; and she shall rejoice in time to come.
(m) After he had spoken of the apparel of the body, he now declares the apparel of the spirit.
John Gill
31:25 Strength and honour are her clothing,.... Strength, not of body, but of mind. The church is clothed with strength, as her Lord, head, and husband, is said to be, Ps 93:1; and which she has from him; for though she is the weaker vessel, and weak in herself, yet is strong in him; and is able to bear and do all things, with a fortitude of mind to withstand every enemy, and persevere in well doing: and she is clothed with "honour"; with honourable garments, suitable to her rank and dignity; in cloth of gold, in raiment of needlework; with the garments of salvation, and the robe of righteousness;
and she shall rejoice in time to come; Aben Ezra interprets it of old age, or of the world to come; and Jarchi and Gersom of the day of death: having fulness of food and clothing, she is not afraid of want in old age, or in any time of distress that may come; and having a good name, laughs at death, and departs in peace; so these interpreters. The church of Christ fears no want at any time, nor need any of her members; they have a clothing that never waxes old, a righteousness that will answer for them in a time to come; their bread is given, and their waters are sure; they shall want no good thing; all their need is supplied from Christ; they have hope in their death, and rejoice then and sing, "O death, where is thy sting?" 1Cor 15:55; they will have confidence in the day of judgment, and not be ashamed; shall come to Zion with everlasting joy; and shall rejoice with Christ, angels and saints, to all eternity.
John Wesley
31:25 Strength - Strength of mind, magnanimity, courage, activity. Her clothing - Her ornament and glory. Rejoice - She lives in constant tranquillity of mind, from a just confidence in God's gracious providence.
Robert Jamieson, A. R. Fausset and David Brown
31:25 Strength and honour--Strong and beautiful is her clothing; or, figuratively, for moral character, vigorous and honorable.
shall rejoice . . . come--in confidence of certain maintenance.
31:2631:26: Զզօրութիւն եւ զմեծվայելչութիւն զգեցաւ. եւ ուրա՛խ եղեւ յաւուրս յետինս։
26 Նա չափով եւ իմաստութեամբ է բացում իր բերանը եւ սահման է դնում իր լեզուին:
26 Իր բերանը իմաստութեամբ կը բանայ Եւ իր լեզուին վրայ քաղցրութեան* օրէնք կայ։
Զբերան իւր եբաց [506]չափով եւ իմաստութեամբ, եւ կարգ եդ լեզուի իւրում:

31:26: Զզօրութիւն եւ զմեծվայելչութիւն զգեցաւ. եւ ուրա՛խ եղեւ յաւուրս յետինս։
26 Նա չափով եւ իմաստութեամբ է բացում իր բերանը եւ սահման է դնում իր լեզուին:
26 Իր բերանը իմաստութեամբ կը բանայ Եւ իր լեզուին վրայ քաղցրութեան* օրէնք կայ։
zohrab-1805▾ eastern-1994▾ western am▾
31:2631:26 Уста свои открывает с мудростью, и кроткое наставление на языке ее.
31:26 ἰσχὺν ισχυς force καὶ και and; even εὐπρέπειαν ευπρεπεια beauty ἐνεδύσατο ενδυω dress in; wear καὶ και and; even εὐφράνθη ευφραινω celebrate; cheer ἐν εν in ἡμέραις ημερα day ἐσχάταις εσχατος last; farthest part
31:26 פִּ֭יהָ ˈpîhā פֶּה mouth פָּתְחָ֣ה pāṯᵊḥˈā פתח open בְ vᵊ בְּ in חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom וְ wᵊ וְ and תֹֽורַת־ ṯˈôraṯ- תֹּורָה instruction חֶ֝֗סֶד ˈḥˈeseḏ חֶסֶד loyalty עַל־ ʕal- עַל upon לְשֹׁונָֽהּ׃ lᵊšônˈāh לָשֹׁון tongue
31:26. phe os suum aperuit sapientiae et lex clementiae in lingua eiusShe hath opened her mouth to wisdom, and the law of clemency is on her tongue.
26. She openeth her mouth with wisdom; and the law of kindness is on her tongue.
31:26. She has opened her mouth to wisdom, and the law of clemency is on her tongue.
31:26. She openeth her mouth with wisdom; and in her tongue [is] the law of kindness.
She openeth her mouth with wisdom; and in her tongue [is] the law of kindness:

31:26 Уста свои открывает с мудростью, и кроткое наставление на языке ее.
31:26
ἰσχὺν ισχυς force
καὶ και and; even
εὐπρέπειαν ευπρεπεια beauty
ἐνεδύσατο ενδυω dress in; wear
καὶ και and; even
εὐφράνθη ευφραινω celebrate; cheer
ἐν εν in
ἡμέραις ημερα day
ἐσχάταις εσχατος last; farthest part
31:26
פִּ֭יהָ ˈpîhā פֶּה mouth
פָּתְחָ֣ה pāṯᵊḥˈā פתח open
בְ vᵊ בְּ in
חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom
וְ wᵊ וְ and
תֹֽורַת־ ṯˈôraṯ- תֹּורָה instruction
חֶ֝֗סֶד ˈḥˈeseḏ חֶסֶד loyalty
עַל־ ʕal- עַל upon
לְשֹׁונָֽהּ׃ lᵊšônˈāh לָשֹׁון tongue
31:26. phe os suum aperuit sapientiae et lex clementiae in lingua eius
She hath opened her mouth to wisdom, and the law of clemency is on her tongue.
31:26. She has opened her mouth to wisdom, and the law of clemency is on her tongue.
31:26. She openeth her mouth with wisdom; and in her tongue [is] the law of kindness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:26: Strength and honor are her clothing -
16. All the articles manufactured by herself or under her care have a double perfection:
1. They are strong.
2. They are elegant;
Strength and honor are her clothing; and on account of this she shall rejoice in time to come; she shall never have occasion to blush for any thing she has made, for any thing she or hers have worn, or for any thing she has sold. Besides, she has so conducted herself that she has reason to expect that the hand of the Lord shall be still with her, and shall keep her from evil that it may not grieve her.
She openeth her mouth with wisdom -
17. He comes now to the moral management of her family.
1. She is wise and intelligent; she has not neglected the cultivation of her mind.
2. She is amiable in her carriage, full of good nature, well tempered, and conciliating in her manners and address.
In her tongue is the law of kindness - This is the most distinguishing excellence of this woman. There are very few of those who are called managing women who are not lords over their husbands, tyrants over their servants, and insolent among their neighbors. But this woman, with all her eminence and excellence, was of a meek and quiet spirit. Blessed woman!
Albert Barnes: Notes on the Bible - 1834
31:26: Law of kindness - The words which come from the lips of the true wife are as a law giving guidance and instruction to those that hear them; but the law is not proclaimed in its sterner aspects, but as one in which "mercy tempers justice," and love, the fulfilling of the law, is seen to be the source from which it springs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:26: openeth: Pro 31:8, Pro 31:9; Jdg 13:23; Sa1 25:24-31; Sa2 20:16-22; Kg2 22:15-20; Est 4:4; Est 5:8, Est 7:3-6, Est 8:3-6; Luk 1:38, Luk 1:42-56; Act 18:26; Eph 4:29; Col 4:5
in her: Pro 12:18, Pro 16:24, Pro 25:15; Gen 24:18-20; Sol 2:14, Sol 4:11; Mal 2:6; Act 6:15; Pe1 3:1, Pe1 3:4, Pe1 3:5, Pe1 3:8, Pe1 3:9
Proverbs 31:27
Carl Friedrich Keil and Franz Delitzsch
31:26
The next verse presents one of the most beautiful features in the portrait:
26 פ She openeth her mouth with wisdom,
And amiable instruction is on her tongue.
The ב of בּחכמה is, as also at Ps 49:5; Ps 78:2, that of means: when she speaks, then it is wisdom pressing itself from her heart outward, by means of which she breaks the silence of her mouth. With על, in the expression 26b, elsewhere תּהת interchanges: under the tongue, Ps 10:7, one has that which is ready to be spoken out, and on the tongue, Ps 15:3, that which is in the act of being spoken out. תּורת־חסד is a genitive connection after the manner of tôrath אמת, Mal 2:6. The gen. is not, as at Lev 6:2, in tôrath העלה, the gen. of the object (thus e.g., Fleischer's institutio ad humanitatem), but the gen. of property, but not so that חסד denotes grace (Symmachus, νόμος ἐπίχαρις; Theodotion, νόμος χάριτος), because for this meaning there is no example except Is 40:6; and since חסד in the O.T. is the very same as in the N.T., love, which is the fulfilling of the law, Hos 6:6, cf. 3Kings 20:31,
(Note: Immanuel remarks that Tôrath חסד probably refers to the Tôra, and שׁכוהל חסד, i.e., which is wholly love, which goes forth in love, to the Gesetz = statute.)
Tit is supposed that the poet, since he writes תורת חסד, and not תורת חן, means to designate by חסד this property without which her love for her husband, her industry, her high sentiment, would be no virtues, viz., unselfish, sympathizing, gentle love. Instruction which bears on itself the stamp of such amiability, and is also gracious, i.e., awakening love, because going forth from love (according to which Luther, translating holdselige Lere = pleasing instructions, thus understands it) - such instruction she carries, as house-mother (Prov 1:8), in her mouth. Accordingly the lxx translate (vid., Lagarde regarding the mistakes of this text before us) θεσμοὶ ἐλεημοσύνης, and Jerome lex clementiae. חסד is related to אהבה as grace to love; it denotes love showing itself in kindness and gracefulness, particularly condescending love, proceeding from a compassionate sympathy with the sufferings and wants of men. Such graceful instruction she communicates now to this and now to that member of her household, for nothing that goes on in her house escapes her observation.
Geneva 1599
31:26 She openeth her mouth with wisdom; and on her tongue [is] the (n) law of kindness.
(n) Her tongue is a book by which one might learn many good things: for she delights to talk of the word of God.
John Gill
31:26 She openeth her mouth with wisdom,.... When she opens her mouth, for it is not always open, she expresses herself in a discreet and prudent manner; as well as speaks of things not foolish and trifling, but of moment and importance, and of usefulness to others: or "concerning wisdom" (a); the church and people of Christ talk of the wisdom of God in the works of creation, providence, and redemption; of Christ, the Wisdom of God, and as made so to them; of the Gospel, the wisdom of God in a mystery, the hidden wisdom; and of wisdom in the hidden part, or the truth of grace in their souls; of their gracious experiences; nor will they suffer any foolish, filthy, and corrupt communication to proceed out of their mouths, but speak the pure language of Canaan; what is for the use of edifying, and being taken out of the Scriptures is profitable for instruction in righteousness; see Ps 37:30;
and in her tongue is the law of kindness; or "the law of love" (b), grace and mercy; which is the law of Christ, Gal 6:2; speaking kindly and tenderly to everyone, exhorting to acts of mercy and kindness, and doing them herself: or "the doctrine of grace is in her tongue" (c); the Gospel, which is called the Gospel of the grace of God, and the grace of God itself; it is the doctrine of the grace and love of God the Father towards men in Christ, as it appears in their election in him and redemption by him; of the grace of Christ in his incarnation, sufferings, and death; and of the grace of the Spirit in regeneration, conversion, and sanctification; and which contains various doctrines of grace, as of justification, pardon of sin, and effectual calling; and of salvation itself, which is all of grace: and this doctrine of grace, in the several branches of it, the church, and all gracious souls, cannot forbear speaking of; it is often in their mouths, it dwells upon their tongues; and careful are they in other respects that their speech be seasoned with grace, and be such that ministers grace to the hearers, Eph 4:29.
(a) "de sapientia", Mercerus. (b) "lex misericordiae", Montanus. (c) "Instructio gratiae", Gejerus; "lex, vel doctrina gratiae", Cocceius, so the Targum; "doctrina benigniatis", Junius & Tremellius, Piscator.
John Wesley
31:26 Openeth her mouth - She is neither sullenly silent, nor full of impertinent talk, but speaks discreetly and piously, as occasion offers. In her tongue - Her speeches are guided by wisdom and grace, and not by inordinate passions. And this practice is called a law in her tongue, because it is constant and customary, and proceeds from an inward and powerful principle of true wisdom.
Robert Jamieson, A. R. Fausset and David Brown
31:26 Her conversation is wise and gentle.
31:2731:27: Պարկե՛շտ են ճանապարհք տան նորա. հաց դատարկութեան ո՛չ եկեր[8434]։ [8434] Ոմանք յաւելուածով ունին. Հաստատուն են ճանապարհք տան նորա, եւ հաց... ո՛չ եկեր. զբերան իւր բանայ հանճարով եւ օրինադրութեամբ։
27 Պարկեշտ են նրա տան ճանապարհները, եւ նա դատարկապորտութեամբ հաց չի կերել:
27 Իր տանը ճամբաները կը քննէ Եւ ծուլութեան հացը չ’ուտեր։
Պարկեշտ են ճանապարհք տան նորա``, եւ հաց դատարկութեան ոչ եկեր:

31:27: Պարկե՛շտ են ճանապարհք տան նորա. հաց դատարկութեան ո՛չ եկեր[8434]։
[8434] Ոմանք յաւելուածով ունին. Հաստատուն են ճանապարհք տան նորա, եւ հաց... ո՛չ եկեր. զբերան իւր բանայ հանճարով եւ օրինադրութեամբ։
27 Պարկեշտ են նրա տան ճանապարհները, եւ նա դատարկապորտութեամբ հաց չի կերել:
27 Իր տանը ճամբաները կը քննէ Եւ ծուլութեան հացը չ’ուտեր։
zohrab-1805▾ eastern-1994▾ western am▾
31:2731:27 Она наблюдает за хозяйством в доме своем и не ест хлеба праздности.
31:27 στεγναὶ στεγνος home; household αὐτῆς αυτος he; him σῖτα σιτος wheat δὲ δε though; while ὀκνηρὰ οκνηρος lazy οὐκ ου not ἔφαγεν φαγω swallow; eat
31:27 צֹ֭ופִיָּה ˈṣôfiyyā צפה look out הֲלִיכֹ֣ות hᵃlîḵˈôṯ הֲלִיכָה walk בֵּיתָ֑הּ bêṯˈāh בַּיִת house וְ wᵊ וְ and לֶ֥חֶם lˌeḥem לֶחֶם bread עַ֝צְל֗וּת ˈʕaṣlˈûṯ עַצְלוּת sluggishness לֹ֣א lˈō לֹא not תֹאכֵֽל׃ ṯōḵˈēl אכל eat
31:27. sade considerat semitas domus suae et panem otiosa non comedetShe hath looked well on the paths of her house, and hath not eaten her bread idle.
27. She looketh well to the ways of her household, and eateth not the bread of idleness.
31:27. She has considered the paths of her household, and she has not eaten her bread in idleness.
31:27. She looketh well to the ways of her household, and eateth not the bread of idleness.
She looketh well to the ways of her household, and eateth not the bread of idleness:

31:27 Она наблюдает за хозяйством в доме своем и не ест хлеба праздности.
31:27
στεγναὶ στεγνος home; household
αὐτῆς αυτος he; him
σῖτα σιτος wheat
δὲ δε though; while
ὀκνηρὰ οκνηρος lazy
οὐκ ου not
ἔφαγεν φαγω swallow; eat
31:27
צֹ֭ופִיָּה ˈṣôfiyyā צפה look out
הֲלִיכֹ֣ות hᵃlîḵˈôṯ הֲלִיכָה walk
בֵּיתָ֑הּ bêṯˈāh בַּיִת house
וְ wᵊ וְ and
לֶ֥חֶם lˌeḥem לֶחֶם bread
עַ֝צְל֗וּת ˈʕaṣlˈûṯ עַצְלוּת sluggishness
לֹ֣א lˈō לֹא not
תֹאכֵֽל׃ ṯōḵˈēl אכל eat
31:27. sade considerat semitas domus suae et panem otiosa non comedet
She hath looked well on the paths of her house, and hath not eaten her bread idle.
31:27. She has considered the paths of her household, and she has not eaten her bread in idleness.
31:27. She looketh well to the ways of her household, and eateth not the bread of idleness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:27: She looketh well to the ways of her household -
18. She is a moral manager: she takes care that all shall behave themselves well; that none of them shall keep bad company or contract vicious habits. A religious industry, or an industrious religion, is the law of her house. She can instruct them in religion, as well as she can teach them in their labor. In her house, diligence in business, and fervency of spirit, serving the Lord, go hand in hand.
And eateth not the bread of idleness -
19. She knows that idleness leads to vice; and therefore every one has his work, and every one has his proper food. That they may work well, they are fed well; and every one, at least, earns the bread that he eats - eateth not the bread of idleness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:27: Pro 14:1; Th1 4:11; Th2 3:6; Ti1 5:10; Tit 2:4
Proverbs 31:28
Carl Friedrich Keil and Franz Delitzsch
31:27
27 צ She looketh well to the ways of her house,
And eateth not the bread of idleness.
Although there exists an inner relation between 27a and Prov 31:26, yet 27a is scarcely to be thought of (Hitzig) as appos. to the suffix in לשׁונהּ. Participles with or without determination occur in descriptions frequently as predicates of the subject standing in the discourse of the same force as abstr. present declarations, e.g., Is 40:22., Ps 104:13. צופיּה is connected with the accus. of the object of the intended warning, like Prov 15:3, and is compared according to the form with המיּה, Prov 7:11. הליבה signifies elsewhere things necessary for a journey, Job 6:19, and in the plur. magnificus it denotes show (pompa), Hab 3:6 : but originally the walk, conduct, Nahum 2:6; and here in the plur. walks = comings and goings, but not these separately, but in general, the modi procedendi (lxx διατριβαι). The Chethı̂b has הילכות, probably an error in writing, but possibly also the plur. of הלכה, thus found in the post-bibl. Heb. (after the form צדקות), custom, viz., appointed traditional law, but also like the Aram. הלכא (emph. הלכתא), usage, manner, common practice. Hitzig estimates this Chethı̂b, understood Talmudically, as removing the section into a late period; but this Talmudical signification is not at all appropriate (Hitzig translates, with an incorrect rendering of צופיה, "for she sees after the ordering of the house"), and besides the Aram. הלכא, e.g., Targ. Prov 16:9, in the first line, signifies only the walk or the manner and way of going, and this gives with the Kerı̂ essentially the same signification. Luther well: Sie schawet wie es in jrem Hause zugeht [= she looks how it goes in her house]. Her eyes are turned everywhere; she is at one time here, at another there, to look after all with her own eyes; she does not suffer the day's work, according to the instructions given, to be left undone, while she folds her own hands on her bosom; but she works, keeping an oversight on all sides, and does not eat the bread of idleness (עצלוּת = עצלה, Prov 19:15), but bread well deserved, for εἴ τις οὐ θέλει ἐργάζεσθαι, μηδὲ ἐσθιέτω, Th2 3:10.
John Gill
31:27 She looketh well to the ways of her household,.... The business of her house, her domestic affairs; that her children and servants have convenient food, and in due season; that they have proper clothing, and keep their garments close about them, and unspotted; that everyone does the business of his calling, her several officers, and private members; that a good decorum is kept, that all things are done decently and in order; that the rules of her lord and husband are observed; that the conversations of all in her house are according to the word of God, and becoming their character: she takes care of the sick and weak, comforts the feeble minded, and supports the infirm; she cannot bear them that are evil, whether in principle or practice; that are immoral in their lives, or unsound in their faith; but admonishes them according to the nature of their offences, and casts out the obstinate or incorrigible. The words may be rendered, "she looks well to the ways of her house" (d); that lead unto it, so Gersom; either her house below, the way or entrance into which is by faith in Christ, and a profession of it; and she takes care that none be admitted but such who have it: or the ways in it, the commands, ordinances, appointments, and constitutions of Christ, called the ways of Zion; and concerned she is that all in her family walk in them, and observe them: or her house above, which is eternal in the heavens; Christ's Father's house and, hers, in which are many mansions, and everlasting habitations; the way to this also is Christ, who is the true way to eternal life, the strait gate and narrow way that leads to it; without his imputed righteousness, and the regenerating grace of his Spirit, there is no entrance into it: besides this, there are lesser paths which agree and coincide; as the paths of faith, truth, and holiness, and the ways of Christ's commandments, which issue in it, and which the church and her true members are careful to look unto and observe. The Arabic version renders it, "the paths of her house are strait"; with which compare Mt 7:13. Jarchi interprets these ways of the law, which teaches the good way, and to separate from transgression;
and eateth not the bread of idleness; of an idle woman, as Aben Ezra; or she being idle does not eat bread; she does not eat it without labour; it is "the bread of labour", of many labours she eats, as in Ps 127:2; she labours for the meat which endures to everlasting life, Jn 6:27; the Gospel, that bread which strengthens man's heart, refreshes his spirit, is made of the finest of the wheat, contains the wholesome words of Christ, and by which men are nourished up unto everlasting life; and which particularly directs to Christ the true bread, the bread of life, of which if a man eat he shall never die, but live for ever; and on which true believers feed by faith; but though this is prepared for them, and is the gift of God to them, yet must be laboured for; it is not eaten without labour: believers read, hear, and pray, and diligently attend all ordinances for the sake of this food.
(d) "vias domus suae", Paginius, Montanus, Mercerus, Gejerus, Michaelis; "ambulationes domus suae", Cocceius.
John Wesley
31:27 Looketh well - She diligently observes the management of her domestick business, and the whole carriage of her children and servants.
Robert Jamieson, A. R. Fausset and David Brown
31:27 (Compare Ti1 5:14; Tit 2:5). She adds to her example a wise management of those under her control.
31:2831:28: Եւ ողորմածութիւնք նորա կանգնեցին զորդիս նորա եւ մեծացուցին։ Եւ այր նորա գովէ զնա՝ եւ ասէ[8435]. [8435] Ոսկան. Եւ ողորմութիւն նորա կանգնէ։
28 Իր ողորմածութիւնները ոտքի են կանգնեցնում իր որդիներին եւ մեծացնում:
28 Անոր տղաքը կ’ելլեն ու զանիկա երանելի կ’անուանեն։Անոր այրն ալ զանիկա կը գովէ, ըսելով
[507]Եւ ողորմածութիւնք նորա կանգնեցին զորդիս նորա եւ մեծացուցին``. եւ այր նորա գովէ զնա` եւ ասէ:

31:28: Եւ ողորմածութիւնք նորա կանգնեցին զորդիս նորա եւ մեծացուցին։ Եւ այր նորա գովէ զնա՝ եւ ասէ[8435].
[8435] Ոսկան. Եւ ողորմութիւն նորա կանգնէ։
28 Իր ողորմածութիւնները ոտքի են կանգնեցնում իր որդիներին եւ մեծացնում:
28 Անոր տղաքը կ’ելլեն ու զանիկա երանելի կ’անուանեն։Անոր այրն ալ զանիկա կը գովէ, ըսելով
zohrab-1805▾ eastern-1994▾ western am▾
31:2831:28 Встают дети и ублажают ее, муж, и хвалит ее:
31:28 τὸ ο the στόμα στομα mouth; edge δὲ δε though; while ἀνοίγει ανοιγω open up σοφῶς σοφως and; even νομοθέσμως νομοθεσμως the δὲ δε though; while ἐλεημοσύνη ελεημοσυνη mercy αὐτῆς αυτος he; him ἀνέστησεν ανιστημι stand up; resurrect τὰ ο the τέκνα τεκνον child αὐτῆς αυτος he; him καὶ και and; even ἐπλούτησαν πλουτεω enrich; be / get rich καὶ και and; even ὁ ο the ἀνὴρ ανηρ man; husband αὐτῆς αυτος he; him ᾔνεσεν αινεω sing praise αὐτήν αυτος he; him
31:28 קָ֣מוּ qˈāmû קום arise בָ֭נֶיהָ ˈvāneʸhā בֵּן son וַֽ wˈa וְ and יְאַשְּׁר֑וּהָ yᵊʔaššᵊrˈûhā אשׁר be happy בַּ֝עְלָ֗הּ ˈbaʕlˈāh בַּעַל lord, baal וַֽ wˈa וְ and יְהַֽלְלָֽהּ׃ yᵊhˈallˈāh הלל praise
31:28. coph surrexerunt filii eius et beatissimam praedicaverunt vir eius et laudavit eamHer children rose up, and called her blessed: her husband, and he praised her.
28. Her children rise up, and call her blessed; her husband , and he praiseth her, :
31:28. Her sons rose up and predicted great happiness; her husband rose up and praised her.
31:28. Her children arise up, and call her blessed; her husband [also], and he praiseth her.
Her children arise up, and call her blessed; her husband [also], and he praiseth her:

31:28 Встают дети и ублажают ее, муж, и хвалит ее:
31:28
τὸ ο the
στόμα στομα mouth; edge
δὲ δε though; while
ἀνοίγει ανοιγω open up
σοφῶς σοφως and; even
νομοθέσμως νομοθεσμως the
δὲ δε though; while
ἐλεημοσύνη ελεημοσυνη mercy
αὐτῆς αυτος he; him
ἀνέστησεν ανιστημι stand up; resurrect
τὰ ο the
τέκνα τεκνον child
αὐτῆς αυτος he; him
καὶ και and; even
ἐπλούτησαν πλουτεω enrich; be / get rich
καὶ και and; even
ο the
ἀνὴρ ανηρ man; husband
αὐτῆς αυτος he; him
ᾔνεσεν αινεω sing praise
αὐτήν αυτος he; him
31:28
קָ֣מוּ qˈāmû קום arise
בָ֭נֶיהָ ˈvāneʸhā בֵּן son
וַֽ wˈa וְ and
יְאַשְּׁר֑וּהָ yᵊʔaššᵊrˈûhā אשׁר be happy
בַּ֝עְלָ֗הּ ˈbaʕlˈāh בַּעַל lord, baal
וַֽ wˈa וְ and
יְהַֽלְלָֽהּ׃ yᵊhˈallˈāh הלל praise
31:28. coph surrexerunt filii eius et beatissimam praedicaverunt vir eius et laudavit eam
Her children rose up, and called her blessed: her husband, and he praised her.
31:28. Her sons rose up and predicted great happiness; her husband rose up and praised her.
31:28. Her children arise up, and call her blessed; her husband [also], and he praiseth her.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28-31: Плодом и наградой великих достоинств добродетельной жены является глубокая признательность ей мужа и детей восторженно прославляющих ее разнообразные совершенства. В ряду последних особенно оттеняется страх Божий, отличающий добродетельную жену и составляющий ее истинную ценность. Славу своей достойной супруги и матери они выносят к сведению всего общества (ст. 31).

Свящ. А. Глаголев.
Adam Clarke: Commentary on the Bible - 1831
31:28: Her children arise up, and call her blessed -
20. She considers a good education next to Divine influence; and she knows also that if she train up a child in the way he should go, when he is old he will not depart from it.
1. Her children are well bred; they rise up and pay due respect.
2. They are taught the fear of the lord, and obedience to his testimonies; therefore they call her blessed. So they are of a decent, orderly, respectable, religious behavior.
3. Her husband is so satisfied with her conduct towards himself, his household, his business, and their children, that he praiseth her. He shows himself sensible of her excellence, and encourages her, in her work, by the commendations he bestows.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:28: children: Pro 31:1; Kg1 2:19; Psa 116:16; Ti2 1:5, Ti2 3:15-17
her husband: Sol 7:1-9; Isa 62:4, Isa 62:5 *marg.
Proverbs 31:29
Carl Friedrich Keil and Franz Delitzsch
31:28
Now begins the finale of this song in praise of the virtuous woman:
28 ק Her sons rise up and bless her,
Her husband (riseth up) and praiseth her.
The Piel אשּׁר in such a connection is denom. of אשׁר (אשׁרי). Her children rise up (קוּם, like e.g., Jer 26:17, but here, perhaps, with the associated idea of reverential honour) and bless her, that she has on her part brought the house and them to such prosperity, such a position of respect, and to a state where love (חסד) reigns, and her husband rises up and sings her praise.
Geneva 1599
31:28 Her children rise up, and (o) call her blessed; her husband [also], and he praiseth her.
(o) That is, do her reverence.
John Gill
31:28 Her children arise up,.... As olive plants around her table; grow up to maturity of age, and ripeness of judgment, and so capable of observing things, and doing the work here ascribed to them: or they rise up in reverence of her, and respect to her, suitable to the relation they stand in to her: or rather it signifies their readiness to show a regard unto her, and their setting about the work of commendation of her in earnest: or else their earliness in doing it; they rise in the morning, as Aben Ezra's note is; her lamp not being extinct in the night. Jarchi interprets these "children" of disciples; but they are to be understood of regenerate persons, young converts, born in Zion, and brought up by her; the children of that Jerusalem that is the mother of us all, Is 54:1;
and call her blessed; bless God for her, for such a mother, and wish themselves as happy as she is; they pray for her blessedness, peace, and prosperity, as all Zion's children should, Ps 122:6; they pronounce her blessed, as well they may, since she is blessed with all spiritual blessings in Christ; and so are all in her family that truly belong to her, her children and her servants, Ps 84:4; see Song 6:9;
her husband also, and he praiseth her; that is, he is ready also to rise up and speak in her praise and commendation. Jarchi says this is the holy blessed God. Christ is the church's husband, who is her Maker; See Gill on Prov 31:23; he praises her for her beauty, though she owes it all to him; for her comely parts and gracefulness, which he describes with wonder; for her dress, her garments, though they are his own; for her faith, love, humility, and other graces, though they are his gifts; see Song 1:8.
Robert Jamieson, A. R. Fausset and David Brown
31:28 She is honored by those who best know her.
31:2931:29: Բազում դստերք ստացան զմեծութիւն. բազո՛ւմք արարին զօրութիւն. բայց դու առաւե՛լ եղեր՝ եւ անցուցեր զամենեքումբք[8436]։ [8436] Ոմանք. Եւ զանցուցեր զամենեքումբք։
29 Նրա ամուսինը գովում է նրան՝ ասելով. «Շատ դուստրեր հարստութիւն ձեռք բերին, շատերն էլ սխրագործութիւններ կատարեցին, բայց դու գերազանցեցիր նրանց եւ անցար բոլորից:
29 «Շատ աղջիկներ առաքինի եղան, Բայց դուն ամենէն գերազանցը եղար»։
Բազում դստերք [508]ստացան զմեծութիւն, բազումք`` արարին զօրութիւն, բայց դու [509]առաւել եղեր եւ`` անցուցեր զամենեքումբք:

31:29: Բազում դստերք ստացան զմեծութիւն. բազո՛ւմք արարին զօրութիւն. բայց դու առաւե՛լ եղեր՝ եւ անցուցեր զամենեքումբք[8436]։
[8436] Ոմանք. Եւ զանցուցեր զամենեքումբք։
29 Նրա ամուսինը գովում է նրան՝ ասելով. «Շատ դուստրեր հարստութիւն ձեռք բերին, շատերն էլ սխրագործութիւններ կատարեցին, բայց դու գերազանցեցիր նրանց եւ անցար բոլորից:
29 «Շատ աղջիկներ առաքինի եղան, Բայց դուն ամենէն գերազանցը եղար»։
zohrab-1805▾ eastern-1994▾ western am▾
31:2931:29 >.
31:29 πολλαὶ πολυς much; many θυγατέρες θυγατηρ daughter ἐκτήσαντο κταομαι acquire πλοῦτον πλουτος wealth; richness πολλαὶ πολυς much; many ἐποίησαν ποιεω do; make δυνατά δυνατος possible; able σὺ συ you δὲ δε though; while ὑπέρκεισαι υπερκειμαι and; even ὑπερῆρας υπεραιρω lift over / up πάσας πας all; every
31:29 רַבֹּ֣ות rabbˈôṯ רַב much בָּ֭נֹות ˈbānôṯ בַּת daughter עָ֣שׂוּ ʕˈāśû עשׂה make חָ֑יִל ḥˈāyil חַיִל power וְ֝ ˈw וְ and אַ֗תְּ ʔˈat אַתְּ you עָלִ֥ית ʕālˌîṯ עלה ascend עַל־ ʕal- עַל upon כֻּלָּֽנָה׃ kullˈānā כֹּל whole
31:29. res multae filiae congregaverunt divitias tu supergressa es universasMany daughters have gathered together riches: thou hast surpassed them all.
29. Many daughters have done virtuously, but thou excellest them all.
31:29. Many daughters have gathered together riches; you have surpassed them all.
31:29. Many daughters have done virtuously, but thou excellest them all.
Many daughters have done virtuously, but thou excellest them all:

31:29 <<много было жен добродетельных, но ты превзошла всех их>>.
31:29
πολλαὶ πολυς much; many
θυγατέρες θυγατηρ daughter
ἐκτήσαντο κταομαι acquire
πλοῦτον πλουτος wealth; richness
πολλαὶ πολυς much; many
ἐποίησαν ποιεω do; make
δυνατά δυνατος possible; able
σὺ συ you
δὲ δε though; while
ὑπέρκεισαι υπερκειμαι and; even
ὑπερῆρας υπεραιρω lift over / up
πάσας πας all; every
31:29
רַבֹּ֣ות rabbˈôṯ רַב much
בָּ֭נֹות ˈbānôṯ בַּת daughter
עָ֣שׂוּ ʕˈāśû עשׂה make
חָ֑יִל ḥˈāyil חַיִל power
וְ֝ ˈw וְ and
אַ֗תְּ ʔˈat אַתְּ you
עָלִ֥ית ʕālˌîṯ עלה ascend
עַל־ ʕal- עַל upon
כֻּלָּֽנָה׃ kullˈānā כֹּל whole
31:29. res multae filiae congregaverunt divitias tu supergressa es universas
Many daughters have gathered together riches: thou hast surpassed them all.
31:29. Many daughters have gathered together riches; you have surpassed them all.
31:29. Many daughters have done virtuously, but thou excellest them all.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:29: Many daughters have done virtuously - This is undoubtedly the speech of the husband, giving testimony to the excellence of his wife: "Her husband also, and he praiseth her, saying, 'many daughters,' women, 'have done virtuously,' with due propriety as wives, mistresses, and mothers; 'but Thou,' my incomparable wife, 'excellent them all;' ואת עלית על כלנה veath alith al cullanah, but Thou hast ascended above the whole of them - thou hast carried every duty, every virtue, and every qualification and excellency, to a higher perfection, than any of whom we have ever read or heard." And let the reader seriously consider the above particulars, as specified under the different heads and subdivisions; and he will be probably of the same mind. But high as the character of this Jewish matron stands in the preceding description, I can say that I have met at least her equal, in a daughter of the Rev. Dr. Samuel Annesly, the wife of Samuel Wesley, sen., rector of Epworth in Lincolnshire, and mother of the late extraordinary brothers, John and Charles Wesley. I am constrained to add this testimony, after having traced her from her birth to her death, through all the relations that a woman can bear upon earth. Her Christianity gave to her virtues and excellences a heightening, which the Jewish matron could not possess. Besides, she was a woman of great learning and information, and of a depth of mind, and reach of thought, seldom to be found among the daughters of Eve, and not often among the sons of Adam.
Albert Barnes: Notes on the Bible - 1834
31:29: The words of praise which the husband Pro 31:28 is supposed to have addressed to the ideal wife.
Virtuously - The Hebrew word has primarily (like "virtus") the idea of "strength," but is used with various shades of meaning. Here (as in Pro 12:4; Rut 3:11) the strength is that of character stedfast in goodness. In other passages (e. g., Gen 34:29; Psa 49:10) it has the sense of "riches," and is so taken here by the Septuagint and Vulgate, see also the marginal rendering.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:29: done virtuously: or, gotten riches
thou: Sol 6:8, Sol 6:9; Eph 5:27
Proverbs 31:30
Carl Friedrich Keil and Franz Delitzsch
31:29
29 ר "Many are the daughters who have done bravely,
But thou hast surpassed them all together."
We have already often remarked, last time under Prov 29:6, that רב, not indeed in its sing., but in its plur. רבּים and רבּות, can precede, after the manner of a numeral, as attribute; but this syntactical licence, Prov 28:12, by no means appears, and needs to be assumed as little here as at Prov 8:26, although there is no reason that can be adduced against it. עשׂה חיל signifies here not the gaining of riches (the lxx, Syr., Targ., Jerome, Luther, Gesenius, Bttcher, and others), which here, where the encomium comes to its height, would give to it a mercenary mammon-worship note - it indeed has this signification only when connected with ל of the person: Sibi opes acquirere, Deut 6:17; Ezek 28:4 - but: bravery, energy, and, as the reference to אשׁת חיל demands, moral activity, capacity for activity, in accordance with one's calling, ποιεῖν ἀρετήν, by which the Venet. translates it. בּנות is, as in the primary passages, Gen 30:13; Song 6:9, a more delicate, finer name of women than נשׁים: many daughters there have always been who have unfolded ability, but thou my spouse hast raised thyself above them all, i.e., thou art excellent and incomparable. Instead of עלית, there is to be written, after Chajug, Aben Ezra (Zachoth 7a), and Jekuthiel under Gen 16:11, עלית; the Spanish Nakdanim thus distinguish the forms מצאת, thou hast found, and מצאת, she has found. כּלּנה, for כּלּן, Gen 42:36.
John Gill
31:29 Many daughters have done virtuously,.... This, according to Aben Ezra and Gersom, is what was said by her husband and children, and which seems to be right; especially they may be thought to be the words of her husband. By these "daughters" may be meant false churches, such as the church of Rome and her daughters, who is the mother of harlots, Rev_ 17:17. These are "many", when the true church of Christ is but one, to whom she is opposed, Song 6:8. These may do many virtuous things externally; may make a great show of religion and devotion; may have a form of godliness, without the power of it; and a name to live, and be dead. The Vulgate Latin version renders it, "many daughters have gathered riches"; or "have possessed riches", as the Septuagint, Syriac, and Arabic versions, and so the Targum; and in this sense the phrase is sometimes used for getting riches and wealth; see Deut 8:17; and may well be applied to the false churches, the church of Rome and her daughters, who possess great riches and large emoluments, which yet in a short time will come to nothing, Rev_ 18:17;
but thou excellest them all; in real beauty, in true riches, in purity of doctrine, in simplicity of worship, in holiness of life and conversation, in undefiled religion, in doing good works, properly so called. Christ's church is "the fairest among women", Song 1:8. So Ambrose interprets the daughters of heresies and heretics.
Robert Jamieson, A. R. Fausset and David Brown
31:29 The words are those of her husband, praising her.
virtuously--(Compare Prov 31:10).
31:3031:30: Սուտ հաճութիւնք, եւ ընդունայն գե՛ղ կնոջ ո՛չ գոյ ՚ի քեզ. զի կին իմաստուն եւ բարեպաշտօն օրհնեսցի՛։ Զերկիւղածս Տեառն պատուեսցէ նա[8437]. [8437] Ոմանք. Քանզի կին բարեպաշտօն... զերկիւղածս Տեառն գովէ նա. եւ օրինակ մի. պատմեսցէ նա։
30 Քո մէջ կանացի կեղծ բարեհաճութիւն չկայ եւ ոչ էլ սին գեղեցկութիւն»: Արդարեւ, իմաստուն եւ բարեպաշտ կինը պիտի օրհնուի:
30 Վայելչութիւնը սուտ է ու գեղեցկութիւնը ունայն է, Սակայն Տէրոջմէ վախցող կինը պիտի գովուի։
[510]Սուտ հաճութիւնք եւ ընդունայն գեղ կնոջ ոչ գոյ ի քեզ. զի կին իմաստուն եւ բարեպաշտօն օրհնեսցի. զերկիւղածս Տեառն պատուեսցէ նա:

31:30: Սուտ հաճութիւնք, եւ ընդունայն գե՛ղ կնոջ ո՛չ գոյ ՚ի քեզ. զի կին իմաստուն եւ բարեպաշտօն օրհնեսցի՛։ Զերկիւղածս Տեառն պատուեսցէ նա[8437].
[8437] Ոմանք. Քանզի կին բարեպաշտօն... զերկիւղածս Տեառն գովէ նա. եւ օրինակ մի. պատմեսցէ նա։
30 Քո մէջ կանացի կեղծ բարեհաճութիւն չկայ եւ ոչ էլ սին գեղեցկութիւն»: Արդարեւ, իմաստուն եւ բարեպաշտ կինը պիտի օրհնուի:
30 Վայելչութիւնը սուտ է ու գեղեցկութիւնը ունայն է, Սակայն Տէրոջմէ վախցող կինը պիտի գովուի։
zohrab-1805▾ eastern-1994▾ western am▾
31:3031:30 Миловидность обманчива и красота суетна; но жена, боящаяся Господа, достойна хвалы.
31:30 ψευδεῖς ψευδης false ἀρέσκειαι αρεσκεια.1 and; even μάταιον ματαιος superficial κάλλος καλλος woman; wife γυνὴ γυνη woman; wife γὰρ γαρ for συνετὴ συνετος comprehending; intelligent εὐλογεῖται ευλογεω commend; acclaim φόβον φοβος fear; awe δὲ δε though; while κυρίου κυριος lord; master αὕτη ουτος this; he αἰνείτω αινεω sing praise
31:30 שֶׁ֣קֶר šˈeqer שֶׁקֶר lie הַ֭ ˈha הַ the חֵן ḥˌēn חֵן grace וְ wᵊ וְ and הֶ֣בֶל hˈevel הֶבֶל breath הַ ha הַ the יֹּ֑פִי yyˈōfî יֳפִי beauty אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman יִרְאַת־ yirʔaṯ- יָרֵא afraid יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH הִ֣יא hˈî הִיא she תִתְהַלָּֽל׃ ṯiṯhallˈāl הלל praise
31:30. sin fallax gratia et vana est pulchritudo mulier timens Dominum ipsa laudabiturFavour is deceitful, and beauty is vain: the woman that feareth the Lord, she shall be praised.
30. Favour is deceitful, and beauty is vain: a woman that feareth the LORD, she shall be praised.
31:30. Charm is false, and beauty is vain. The woman who fears the Lord, the same shall be praised.
31:30. Favour [is] deceitful, and beauty [is] vain: [but] a woman [that] feareth the LORD, she shall be praised.
Favour [is] deceitful, and beauty [is] vain: [but] a woman [that] feareth the LORD, she shall be praised:

31:30 Миловидность обманчива и красота суетна; но жена, боящаяся Господа, достойна хвалы.
31:30
ψευδεῖς ψευδης false
ἀρέσκειαι αρεσκεια.1 and; even
μάταιον ματαιος superficial
κάλλος καλλος woman; wife
γυνὴ γυνη woman; wife
γὰρ γαρ for
συνετὴ συνετος comprehending; intelligent
εὐλογεῖται ευλογεω commend; acclaim
φόβον φοβος fear; awe
δὲ δε though; while
κυρίου κυριος lord; master
αὕτη ουτος this; he
αἰνείτω αινεω sing praise
31:30
שֶׁ֣קֶר šˈeqer שֶׁקֶר lie
הַ֭ ˈha הַ the
חֵן ḥˌēn חֵן grace
וְ wᵊ וְ and
הֶ֣בֶל hˈevel הֶבֶל breath
הַ ha הַ the
יֹּ֑פִי yyˈōfî יֳפִי beauty
אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman
יִרְאַת־ yirʔaṯ- יָרֵא afraid
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
הִ֣יא hˈî הִיא she
תִתְהַלָּֽל׃ ṯiṯhallˈāl הלל praise
31:30. sin fallax gratia et vana est pulchritudo mulier timens Dominum ipsa laudabitur
Favour is deceitful, and beauty is vain: the woman that feareth the Lord, she shall be praised.
31:30. Charm is false, and beauty is vain. The woman who fears the Lord, the same shall be praised.
31:30. Favour [is] deceitful, and beauty [is] vain: [but] a woman [that] feareth the LORD, she shall be praised.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:30: Favor is deceitful, and beauty is vain, etc. -
III. Here is the summing up of the character.
1. Favour, חן chen, grace of manner may be deceitful, many a fair appearance of this kind is put on, assumed for certain secular or more unworthy purposes; it is learned by painful drilling in polished seminaries, and, being the effect of mere physical discipline, it continues while the restraint lasts; but it is שקר sheker, a lie, a mere semblance, an outward varnish. It is not the effect of internal moral regulation; it is an outside, at which the inside murmurs; and which, because not ingenuous, is a burden to itself.
2. Beauty, היפי haiyophi, elegance of shape, symmetry of features, dignity of mien, and beauty of countenance, are all הבל hebel, vanity; sickness impairs them, suffering deranges them, and death destroys them.
3. "But a woman that feareth the Lord," that possesses true religion, has that grace that harmonizes the soul, that purifies and refines all the tempers and passions, and that ornament of beauty, a meek and quiet mind, which in the sight of God is of great price: -
She shall be praised - This is the lasting grace, the unfading beauty.
Albert Barnes: Notes on the Bible - 1834
31:30: The last lesson of the book is the same as the first. The fear of the Lord is the condition of all womanly, as well as of all manly, excellence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:30: Favour: Pro 6:25, Pro 11:22; Sa2 14:25; Est 1:11, Est 1:12; Eze 16:15; Jam 1:11; Pe1 1:24
a woman: Pro 1:7, Pro 8:13; Exo 1:17-21; Psa 147:11; Luk 1:6, Luk 1:46-50; Pe1 3:4, Pe1 3:5
she: Ecc 7:18, Ecc 12:13; Rom 2:29; Co1 4:5; Pe1 1:7, Pe1 3:4
Proverbs 31:31
Carl Friedrich Keil and Franz Delitzsch
31:30
What now follows is not a continuation of the husband's words of praise (Ewald, Elster, Lwenstein), but an epiphonema auctoris (Schultens); the poet confirms the praise of the husband by referring it to the general ground of its reason:
30 ש Grace is deceit; and beauty, vanity -
A wife that feareth Jahve, she shall be praised.
Grace is deceit, because he who estimates the works of a wife merely by the loveliness of her external appearance, is deceived by it; and beauty is vanity, vanitas, because it is nothing that remains, nothing that is real, but is subject to the law of all material things - transitoriness. The true value of a wife is measured only by that which is enduring, according to the moral background of its external appearance; according to the piety which makes itself manifest when the beauty of bodily form has faded away, in a beauty which is attractive.
(Note: Vid., the application of Prov 31:30 in Taanith 26b: "Young man," say the maidens, "lift up thine eyes and behold that which thou choosest for thyself! Direct thine eyes not to beauty (נוי), direct thine eyes to the family (משׁפחה); pleasantness is a deception, etc.")
יראת (with Makkeph following),
(Note: The writing יראת־ is that of Ben Asher, יראת that of Ben Naphtali; Norzi, from a misunderstanding, claims יראת־ (with Gaja) as Ben Asher's manner of writing.)
is here the connective form of יראה (fem. of ירא). The Hithpa. תתהלּל is here manifestly (Prov 27:2) not reflexive, but representative of the passive (cf. Prov 12:8, and the frequently occurring מהלּל, laudatus = laudandus), nowhere occurring except in the passage before us. In itself the fut. may also mean: she will be praised = is worthy of praise, but the jussive rendering (Luther: Let her be praised) is recommended by the verse which follows:
John Gill
31:30 Favour is deceitful, and beauty is vain,.... A well favoured look, a graceful countenance, symmetry and proportion of parts, natural or artificial beauty, are vain and deceitful; oftentimes under them lies an ill natured, deformed, and depraved mind; nor is the pleasure and satisfaction enjoyed as is promised along with these; and particularly how do they fade (e) and consume away by a fit of illness, and through old age, and at last by death? And so vain and deceitful are the favour and beauty, the artificial paintings, of Jezebel, that whore of Rome; all her meretricious deckings, dressings, and ornaments; her gaudy pomp and show in her worship, and the places of it; see Rev_ 17:4. Jarchi interprets this of the grandeur and glory of the kings of the nations;
but a woman that feareth the Lord, she shall be praised; any single individual, man or woman, that fears the Lord; or a collective body of them, a society consisting of such persons, as the true church of Christ does; who have the grace of fear in their hearts, which is the beginning of wisdom, and includes the whole of religious worship, internal and external, private and public: such are taken notice of and highly valued by the Lord; his eye is upon them; his hand communicates to them much grace; and many benefits are bestowed upon them here, and great honour is conferred upon them, and great goodness is laid up for them.
(e) "Forma bonum fragile est", Ovid. de Arte Amandi, l. 2.
John Wesley
31:30 Favour - Comeliness, which commonly gives women favour with those who behold them. Deceitful - It gives a false representation of the person, being often a cover to a deformed soul; it does not give a man that satisfaction, which at first he promised to himself from it; and it is soon lost, not only by death, but by many diseases and contingencies.
Robert Jamieson, A. R. Fausset and David Brown
31:30 Favour--or, "Grace" of personal manner.
beauty--of face, or form (compare Prov 11:22). True piety alone commands permanent respect and affection (1Pet 3:3).
31:3131:31: տո՛ւք նմա ՚ի պտղոյ շրթանց նորա. եւ գովեսցի ՚ի դրունս այր նորա։ Զի ճանապարհք առնն առաջի երեսաց իւրոց երթիցեն, եւ աջողեսցին յաւիտեանս յաւիտենից։
31 Նա պատիւ է տալիս Աստծուց երկիւղ կրողներին, դուք էլ նրա շուրթերի պտղից պատի՛ւ տուէք նրան, եւ թող նրա ամուսինը գովաբանուի դրսում. քանզի եթէ մարդուս ճամփան բաց է նրա հայեացքի առջեւ, ապա նա յաջողութիւն պիտի գտնի յաւիտեանս յաւիտենից:
31 Տուէք անոր իր ձեռքին պտուղէն Ու անոր գործերը դռներու մէջ պիտի գովեն զանիկա։
Տուք նմա ի պտղոյ շրթանց նորա, եւ գովեսցի ի դրունս այր նորա: Զի ճանապարհք առն առաջի երեսաց իւրոց երթիցեն, եւ աջողեսցին յաւիտեանս յաւիտենից:

31:31: տո՛ւք նմա ՚ի պտղոյ շրթանց նորա. եւ գովեսցի ՚ի դրունս այր նորա։ Զի ճանապարհք առնն առաջի երեսաց իւրոց երթիցեն, եւ աջողեսցին յաւիտեանս յաւիտենից։
31 Նա պատիւ է տալիս Աստծուց երկիւղ կրողներին, դուք էլ նրա շուրթերի պտղից պատի՛ւ տուէք նրան, եւ թող նրա ամուսինը գովաբանուի դրսում. քանզի եթէ մարդուս ճամփան բաց է նրա հայեացքի առջեւ, ապա նա յաջողութիւն պիտի գտնի յաւիտեանս յաւիտենից:
31 Տուէք անոր իր ձեռքին պտուղէն Ու անոր գործերը դռներու մէջ պիտի գովեն զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
31:3131:31 Дайте ей от плода рук ее, и да прославят ее у ворот дел{а} ее!
31:31 δότε διδωμι give; deposit αὐτῇ αυτος he; him ἀπὸ απο from; away καρπῶν καρπος.1 fruit χειρῶν χειρ hand αὐτῆς αυτος he; him καὶ και and; even αἰνείσθω αινεω sing praise ἐν εν in πύλαις πυλη gate ὁ ο the ἀνὴρ ανηρ man; husband αὐτῆς αυτος he; him
31:31 תְּנוּ־ tᵊnû- נתן give לָ֭הּ ˈloh לְ to מִ mi מִן from פְּרִ֣י ppᵊrˈî פְּרִי fruit יָדֶ֑יהָ yāḏˈeʸhā יָד hand וִֽ wˈi וְ and יהַלְל֖וּהָ yhallˌûhā הלל praise בַ va בְּ in † הַ the שְּׁעָרִ֣ים ššᵊʕārˈîm שַׁעַר gate מַעֲשֶֽׂיהָ׃ maʕᵃśˈeʸhā מַעֲשֶׂה deed
31:31. thau date ei de fructu manuum suarum et laudent eam in portis opera eiusGive her of the fruit of her hands: and let her works praise her in the gates.
31. Give her of the fruit of her hands; and let her works praise her in the gates.
31:31. Give to her from the fruit of her own hands. And let her works praise her at the gates.
31:31. Give her of the fruit of her hands; and let her own works praise her in the gates.
Give her of the fruit of her hands; and let her own works praise her in the gates:

31:31 Дайте ей от плода рук ее, и да прославят ее у ворот дел{а} ее!
31:31
δότε διδωμι give; deposit
αὐτῇ αυτος he; him
ἀπὸ απο from; away
καρπῶν καρπος.1 fruit
χειρῶν χειρ hand
αὐτῆς αυτος he; him
καὶ και and; even
αἰνείσθω αινεω sing praise
ἐν εν in
πύλαις πυλη gate
ο the
ἀνὴρ ανηρ man; husband
αὐτῆς αυτος he; him
31:31
תְּנוּ־ tᵊnû- נתן give
לָ֭הּ ˈloh לְ to
מִ mi מִן from
פְּרִ֣י ppᵊrˈî פְּרִי fruit
יָדֶ֑יהָ yāḏˈeʸhā יָד hand
וִֽ wˈi וְ and
יהַלְל֖וּהָ yhallˌûhā הלל praise
בַ va בְּ in
הַ the
שְּׁעָרִ֣ים ššᵊʕārˈîm שַׁעַר gate
מַעֲשֶֽׂיהָ׃ maʕᵃśˈeʸhā מַעֲשֶׂה deed
31:31. thau date ei de fructu manuum suarum et laudent eam in portis opera eius
Give her of the fruit of her hands: and let her works praise her in the gates.
31:31. Give to her from the fruit of her own hands. And let her works praise her at the gates.
31:31. Give her of the fruit of her hands; and let her own works praise her in the gates.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Twenty chapters of the book of Proverbs (beginning with ch. x. and ending with ch. xxix.), consisting mostly of entire sentences in each verse, could not well be reduced to proper heads, and the contents of them gathered; I have therefore here put the contents of all these chapters together, which perhaps may be of some use to those who desire to see at once all that is said of any one head in these chapters. Some of the verses, perhaps, I have not put under the same heads that another would have put them under, but the most of them fall (I hope) naturally enough to the places I have assigned them.
1. Of the comfort, or grief, parents have in their children, according as they are wise or foolish, godly or ungodly, ch. x. 1; xv. 20; xvii. 21,25; xix. 13,26; xxiii. 15,16, 24,25; xxvii. 11; xxix. 3.
2. Of the world's insufficiency, and religion's sufficiency, to make us happy (ch. x. 2,3; xi. 4) and the preference to be therefore given to the gains of virtue above those of this world, ch. xv. 16,17; xvi. 8,16; xvii. 1; xix. 1; xxviii. 6, 11.
3. Of slothfulness and diligence, ch. x. 4,26; xii. 11,24,27; xiii. 4,23; xv. 19; xvi. 26; xviii. 9; xix. 15,24; xx. 4,13; xxi. 5,25,26; xxii. 13,29; xxiv. 30-34; xxvi. 13-16; xxvii. 18,23,27; xxviii. 19. Particularly the improving or neglecting opportunities, ch. vi. 6; x. 5.
4. The happiness of the righteous, and the misery of the wicked, ch. x. 6,9, 16,24, 25, 27-30; xi. 3, 5-8, 18-21,31; xii. 2,3, 7,13, 14,21, 26,28; xiii. 6,9, 14,15, 21,22,25; xiv. 11,14, 19,32; xv. 6,8, 9,24, 26,29; xx. 7; xxi. 12,15, 16,18,21; xxii. 12; xxviii. 10,18; xxix. 6.
5. Of honour and dishonour, ch. x. 7; xii. 8,9; xviii. 3; xxvi. 1; xxvii. 21. And of vain-glory, ch. xxv. 14,27; xxvii. 2.
6. The wisdom of obedience, and folly of disobedience, ch. x. 8,17; xii. 1,15; xiii. 1,13,18; xv. 5,10, 12,31,32; xix. 16; xxviii. 4,7, 9.
7. Of mischievousness and usefulness, ch. x. 10,23; xi. 9-11,23,27; xii. 5,6, 12,18,20; xiii. 2; xiv. 22; xvi. 29,30; xvii. 11; xxi. 10; xxiv. 8; xxvi. 23, 27.
8. The praise of wise and good discourse, and the hurt and shame of an ungoverned tongue, ch. x. 11,13, 14,20, 21,31,32; xi. 30; xiv. 3; xv. 2,4, 7,23,28; xvi. 20,23,24; xvii. 7; xviii. 4,7, 20,21; xx. 15; xxi. 23; xxiii. 9; xxiv. 26; xxv. 11.
9. Of love and hatred, peaceableness and contention, ch. x. 12; xv. 17; xvii. 1,9, 14,19; xviii. 6, 17-19; xx. 3; xxv. 8; xxvi. 17,21; xxix. 9.
10. Of the rich and poor, ch. x. 5,22; xi. 28; xiii. 7,8; xiv. 20,24; xviii. 11,23; xix. 1,4, 7,22; xxii. 2,7; xxviii. 6,11; xxix. 13.
11. Of lying, fraud, and dissimulation, and of truth and sincerity, ch. x. 18; xii. 17,19,22; xiii. 5; xvii. 4; xx. 14,17; xxvi. 18,19, 24-26, 28.
12. Of slandering, ch. x. 18; xvi. 27; xxv. 23.
13. Of talkativeness and silence, ch. x. 19; xi. 12; xii. 23; xiii. 3; xvii. 27,28; xxix. 11, 20.
14. Of justice and injustice, ch. xi. 1; xiii. 16; xvi. 8,11; xvii. 15,26; xviii. 5; xx. 10,23; xxii. 28; xxiii. 10,11; xxix. 24.
15. Of pride and humility, ch. xi. 2; xiii. 10; xv. 25,33; xvi. 5,18,19; xviii. 12; xxi. 4; xxv. 6,7; xxviii. 25; xxix. 23.
16. Of despising and respecting others, ch. xi. 12; xiv. 21.
17. Of tale-bearing, ch. xi. 13; xvi. 28; xviii. 8; xx. 19; xxvi. 20, 22.
18. Of rashness and deliberation, ch. xi. 14; xv. 22; xviii. 13; xix. 2; xx. 5,18; xxi. 29; xxii. 3; xxv. 8-10.
19. Of suretiship, ch. xi. 15; xvii. 18; xx. 16; xxii. 26,27; xxvii. 13.
20. Of good and bad women, or wives, ch. xi. 16,22; xii. 4; xiv. 1; xviii. 22; xix. 13,14; xxi. 9,19; xxv. 24; xxvii. 15, 16.
21. Of mercifulness and unmercifulness, ch. xi. 17; xii. 10; xiv. 21; xix. 17; xxi. 13.
22. Of charity to the poor, and uncharitableness, ch. xi. 24-26; xiv. 31; xvii. 5; xxii. 9,16, 22,23; xxviii. 27; xxix. 7.
23. Of covetousness and contentment, ch. xi. 29; xv. 16,17,27; xxiii. 4, 5.
24. Of anger and meekness, ch. xii. 16; xiv. 17,29; xv. 1,18; xvi. 32; xvii. 12,26; xix. 11,19; xxii. 24,25; xxv. 15,28; xxvi. 21; xxix. 22.
25. Of melancholy and cheerfulness, ch. xii. 25; xiv. 10,13; xv. 13,15; xvii. 22; xviii. 14; xxv. 20, 25.
26. Of hope and expectation, ch. xiii. 12, 19.
27. Of prudence and foolishness, ch. xiii. 16; xiv. 8,18,33; xv. 14,21; xvi. 21,22; xvii. 24; xviii. 2,15; xxiv. 3-7; vii. 27; xxvi. 6-11; xxviii. 5.
28. Of treachery and fidelity, ch. xiii. 17; xxv. 13, 19.
29. Of good and bad company, ch. xiii. 20; xiv. 7; xxviii. 7; xxix. 3.
30. Of the education of children, ch. xiii. 24; xix. 18; xx. 11; xxii. 6,15; xxiii. 12; xiv. 14; xxix. 15, 17.
31. Of the fear of the Lord, ch. xiv. 2,26,27; xv. 16,33; xvi. 6; xix. 23; xxii. 4; xxiii. 17, 18.
32. Of true and false witness-bearing, ch. xiv. 5,25; xix. 5,9,28; xxi. 28; xxiv. 28; xxv. 18.
33. Of scorners, ch. xiv. 6,9; xxi. 24; xxii. 10; xxiv. 9; xxix. 9.
34. Of credulity and caution, ch. xiv. 15,16; xxvii. 12.
35. Of kings and their subjects, ch. xiv. 28,34,35; xvi. 10, 12-15; xix. 6,12; xx. 2,8, 26,28; xxii. 11; xxiv. 23-25; xxx. 2-5; xxviii. 2,3, 15,16; xxix. 5,12, 14, 26.
36. Of envy, especially envying sinners, ch. xiv. 30; xxiii. 17,18; xxiv. 1,2, 19,20; xxvii. 4.
37. Of God's omniscience, and his universal providence, ch. xv. 3,11; xvi. 1,4, 9,33; xvii. 3; xix. 21; xx. 12,24; xxi. 1,30,31; xxix. 26.
38. Of a good and ill name, ch. xv. 30; xxii. 1.
39. Of men's good opinion of themselves, ch. xiv. 12; xvi. 2,25; xx. 6; xxi. 2; xxvi. 12; xxviii. 26.
40. Of devotion towards God, and dependence on him, ch. xvi. 3; xviii. 10; xxiii. 26; xxvii. 1; xxviii. 25; xxix. 25.
41. Of the happiness of God's favour, ch. xvi. 7; xxix. 26.
42. Excitements to get wisdom, ch. xvi. 16; xviii. 1; xix. 8,20; xxii. 17-21; xxiii. 15,16, 22-25; xxiv. 13,14; xxvii. 11.
43. Cautions against temptations, ch. xvi. 17; xxix. 27.
44. Of old age and youth, ch. xvi. 31; xvii. 6; xx. 29.
45. Of servants, ch. xvii. 2; xix. 10; xxix. 19, 21.
46. Of bribery, ch. xvii. 8,23; xviii. 16; xxi. 14; xxviii. 21.
47. Of reproof and correction, ch. xvii. 10; xix. 25,29; xx. 30; xxi. 11; xxv. 12; xxvi. 3; xxvii. 5,6,22; xxviii. 23; xxix. 1.
48. Of ingratitude, ch. xvii. 13.
49. Of friendship, ch. xvii. 17; xviii. 24; xxvii. 9,10, 14, 17.
50. Of sensual pleasures, ch. xxi. 17; xxiii. 1-3, 6-8, 19-21; xxvii. 7.
51. Of drunkenness, ch. xx. 1; xxiii. 23, 29-35.
52. Of the universal corruption of nature, ch. xx. 9.
53. Of flattery, ch. xx. 19; xxvi. 28; xxviii. 23; xxix. 5.
54. Of undutiful children, ch. xx. 20; xxviii. 24.
55. Of the short continuance of what is ill-gotten, ch. xx. 21; xxi. 6,7; xxii. 8; xxviii. 8.
56. Of revenge, ch. xx. 22; xxiv. 17,18, 29.
57. Of sacrilege, ch. xx. 25.
58. Of conscience, ch. xx. 27; xxvii. 19.
59. Of the preference of moral duties before ceremonial, ch. xv. 8; xxi. 3, 27.
60. Of prodigality and wastefulness, ch. xxi. 20.
61. The triumphs of wisdom and godliness, ch. xxi. 22; xxiv. 15, 16.
62. Of frowardness and tractableness, ch. xxii. 5.
63. Of uncleanness, ch. xxii. 14; xxiii. 27, 28.
64. Of fainting in affliction, ch. xxiv. 10.
65. Of helping the distressed, ch. xiv. 11, 12.
66. Of loyalty to the government, ch. xxiv. 21, 22.
67. Of forgiving enemies, ch. xxv. 21, 22.
68. Of causeless curse, ch. xxvi. 2.
69. Of answering fools, ch. xxvi. 4, 5.
70. Of unsettledness and unsatisfiedness, ch. xxvii. 8, 20.
71. Of cowardliness and courage, ch. xxviii. 1.
72. The people's interest in the character of their rulers, ch. xxviii. 12,28; xxix. 2,16; xi. 10, 11.
73. The benefit of repentance and holy fear, ch. xxviii. 13, 14.
74. The punishment of murder, ch. xxviii. 17.
75. Of hastening to be rich, ch. xxviii. 20, 22.
76. The enmity of the wicked against the godly, ch. xxix. 10, 27.
77. The necessity of the means of grace, ch. xxix. 18.
Adam Clarke: Commentary on the Bible - 1831
31:31: Give her of the fruit of her hands - This may be a prayer. May she long enjoy the fruit of her labors! May she see her children's children, and peace upon Israel!
And let her own works praise her in the gates - Let what she has done be spoken of for a memorial of her; let her bright example be held forth in the most public places. Let it be set before the eyes of every female, particularly of every wife, and especially of every mother; and let them learn from this exemplar, what men have a right to expect in their wives, the mistresses of their families, and the mothers of their children. Amen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:31: of the: Pro 31:16, Pro 11:30; Psa 128:2; Mat 7:16, Mat 7:20; Rom 6:21, Rom 6:22; Phi 4:17
and let: Mar 14:7-9; Act 9:39; Rom 16:1-4, Rom 16:6, Rom 16:12; Ti1 5:25; Heb 6:10; Rev 14:13
Next: Ecclesiastes Chapter 1
Carl Friedrich Keil and Franz Delitzsch
31:31
31 ת Give to her of the fruit of her hands;
And let her works praise her in the gates!
The fruit of her hands is the good which, by her conduct, she has brought to maturity - the blessing which she has secured for others, but, according to the promise (Is 3:10), has also secured for her own enjoyment. The first line proceeds on the idea that, on account of this blessing, she herself shall rejoice. תּנוּ־להּ (with Gaja, after Metheg-Setzung, 37) is not equivalent to give to her honour because of...; for in that case, instead of the ambiguous מן, another preposition - such e.g., as על - would have been used; and so תּנוּ, of itself, cannot be equivalent to תּנּוּ (sing the praise of), as Ziegler would read, after Judg 11:40. It must stand with כבוד, or instead of מפּרי an accus. obj. is to be thought of, as at Ps 68:35; Deut 32:3, which the necessity of the case brings with it - the giving, as a return in the echo of the song of praise. Immanuel is right in explaining תנו־לה by תגמלו לה חסד or עשׂו עתה חסד וכבוד, cf. Ps 28:4. The מן, as is not otherwise to be expected, after תנו is partitive: give to her something of the fruit of her hands, i.e., recompense it to her, render it thankfully, by which not exclusively a requital in the form of honourable recognition, but yet this specially, is to be thought of. Her best praise is her works themselves. In the gates, i.e., in the place where the representatives of the people come together, and where the people are assembled, her works praise her; and the poet desires that this may be right worthily done, full of certainty that she merits it, and that they honour themselves who seek to praise the works of such a woman, which carry in themselves their own commendation.
Geneva 1599
31:31 Give (p) her of the fruit of her hands; and let her own works praise her in the (q) gates.
(p) Confess her diligent labours, and commend her therefore.
(q) Forasmuch as the most honourable are clad in the apparel that she made.
John Gill
31:31 Give her of the fruit of her hands,.... According to Aben Ezra, these are the words of her husband to her children; exhorting them to give her the praise and glory that is due unto her. Jarchi interprets it of the world to come; at which time, it is certain, the graces of the church, and of all believers, which are the fruits of the Spirit in them, and of their hands, as exercised by them, such as faith, hope, love, humility, patience, and others, will be found to honour and praise; and every such person shall have praise of God, 1Pet 1:7; and also of men and angels; to whom these words may be an exhortation to give it to them;
and let her own words praise her in the gates; where her husband is known, in public assemblies; before angels and men, in the great day; when her works will follow her, and speak for her, and she will be publicly praised by Christ, as all the faithful and righteous will, Rev_ 14:13. The Septuagint and Arabic versions render it, "let her husband be praised in the gate"; see Prov 31:23; so Ambrose, who interprets it of the happiness of the saints in heaven.
John Wesley
31:31 Give her - It is but just, that she should enjoy those praises which her labours deserve. Let her works - If men be silent, the lasting effects of her prudence and diligence will trumpet forth her praises. In the gates - In the most publick and solemn assemblies.
Robert Jamieson, A. R. Fausset and David Brown
31:31 The result of her labor is her best eulogy. Nothing can add to the simple beauty of this admirable portrait. On the measure of its realization in the daughters of our own day rest untold results, in the domestic, and, therefore, the civil and religious, welfare of the people.