Advice to King Lemuel and the Virtuous Woman
Proverbs 31:1-31
Pro.31.1 - Details
Original Text
Morphology
- דברי: NOUN,m,pl,abs+PRON,1,c,sg
- למואל: PREP+NOUN,m,sg,abs
- מלך: NOUN,m,sg,cons
- משא: NOUN,m,sg,abs
- א: PRT
- שר: NOUN,m,sg,abs
- יסרתו: VERB,qal,impf,3,m,sg
- אמו: NOUN,f,sg,abs+PRON,3,m,sg
Parallels
- Proverbs 31:2-3 (structural): Immediate continuation: the mother’s direct admonitions to King Lemuel (’What, my son? … Give not thy strength unto women…’)—same instructional mother-son frame.
- Proverbs 1:8 (verbal): Parental instruction formula: “Hear, my son, your father’s instruction” parallels the motif of a parent transmitting wisdom to a son.
- Deuteronomy 6:6-7 (thematic): Command to pass God’s words to the next generation (“teach them diligently to your children”)—shared theme of familial transmission of instruction.
- 1 Kings 2:1-4 (thematic): David’s final charge to Solomon (a king) about following the law and wise conduct—parallel genre of a retiring ruler/parent giving counsel to a son who is king.
- Isaiah 13:1 (verbal): Uses the term מַשָּׂא (massa, “burden/oracle”) in the superscription (“The burden of Babylon”)—parallels Prov 31:1’s use of משא to label an oracle.
Alternative generated candidates
- The sayings of King Lemuel—an oracle his mother taught him.
- The words of King Lemuel—an oracle taught him by his mother.
Pro.31.2 - Details
Original Text
Morphology
- מה: PRON,int
- ברי: NOUN,m,sg,abs,poss1cs
- ומה: CONJ+PRON,int
- בר: NOUN,m,pl,abs
- בטני: PREP+NOUN,f,sg,abs,poss1cs
- ומה: CONJ+PRON,int
- בר: NOUN,m,pl,abs
- נדרי: NOUN,m,pl,abs+1cs
Parallels
- Prov.1:8 (thematic): Same parental vocative 'My son' used to introduce instruction from a parent to a child—establishes the wisdom-teaching frame common in Proverbs.
- Prov.3:1 (thematic): Another maternal/paternal exhortation ('My son, do not forget my teaching') that echoes the parental voice and purpose of Proverbs 31:2's address.
- Psalm 22:10 (verbal): Uses womb imagery ('from my mother's womb') similar to 'son of my womb' (בן בטני) in Prov 31:2, linking identity or intimacy derived from birth/parentage.
- Deuteronomy 17:18-20 (structural): Instructions given to a king (limits on wealth, wives, and conduct) provide the Old Testament background for the specific royal-advice material that follows the maternal address in Proverbs 31.
- Hosea 11:1 (thematic): Parental language applying 'my son' to Israel—illustrates the broader biblical motif of a parent's intimate address used to call, admonish, or instruct a dependent (child or nation), paralleling the tone of Prov 31:2.
Alternative generated candidates
- What, my son? What, son of my womb? What, son of my vows?
- What, my son? What, son of my womb? What, son of my vows?
Pro.31.3 - Details
Original Text
Morphology
- אל: NEG
- תתן: VERB,qal,imprf,2,_,sg
- לנשים: PREP+NOUN,f,pl,abs
- חילך: NOUN,m,sg,abs,suff:2ms
- ודרכיך: CONJ+NOUN,f,pl,abs,poss:2,m,sg
- למחות: PREP+VERB,qal,inf
- מלכין: NOUN,m,pl,abs
Parallels
- Proverbs 5:3-8 (verbal): Directly echoes the warning against the adulterous woman and uses similar language ('keep your way far from her'); both counsel guarding one’s strength and conduct to avoid ruinous entanglement.
- Proverbs 7:21-26 (verbal): Describes the seductive woman whose victims are 'many' and 'slain'—language and idea closely parallel the image of women who destroy (even) kings in Prov 31:3.
- Proverbs 6:24-26 (thematic): Warns to guard oneself from the immoral woman and not to lust after her; thematically parallels the admonition not to give one’s strength or ways to destructive women.
- Judges 16:17-20 (allusion): Narrative illustration of the warning: Samson reveals the secret of his strength to Delilah and loses it—an explicit example of giving one’s strength to a woman with catastrophic results.
- 1 Kings 11:1-4 (thematic): Solomon’s marriages to foreign women lead him astray and bring harm to his reign—an historical example of women contributing to a king’s downfall, echoing Prov 31:3’s caution.
Alternative generated candidates
- Do not give your strength to women, nor your ways to those who ruin kings.
- Do not give your strength to women, nor your ways to those who destroy kings.
Pro.31.4 - Details
Original Text
Morphology
- אל: NEG
- למלכים: PREP+NOUN,m,pl,abs
- למואל: PREP+NOUN,m,sg,abs
- אל: NEG
- למלכים: PREP+NOUN,m,pl,abs
- שתו: VERB,qal,perf,3,m,pl
- יין: NOUN,m,sg,abs
- ולרוזנים: CONJ+PREP+NOUN,m,pl,abs
- אי: PRON,interrog
- שכר: NOUN,m,sg,abs
Parallels
- Proverbs 31:6-7 (structural): Immediate context: contrasts ruling-class abstention from wine with giving strong drink to the perishing and the bitter of soul — continuation of the theme within the same oracle to Lemuel.
- Proverbs 20:1 (thematic): General wisdom maxim about wine as a mocker and strong drink causing brawling, supporting the moral rationale for rulers to avoid intoxicants.
- Leviticus 10:9 (allusion): Priestly prohibition against drinking wine or strong drink when ministering in the tent of meeting — a cultic precedent for leaders refraining from intoxication in official duties.
- Isaiah 28:7 (thematic): Accuses priests and prophets of erring because of strong drink; connects leadership failure with intoxication, echoing the warning to rulers in Prov 31:4.
- 1 Timothy 3:3 (verbal): New Testament qualification for church leaders ('not given to wine') parallels the expectation in Prov 31:4 that those in authority abstain from excessive drinking.
Alternative generated candidates
- It is not for kings, Lemuel—nor for kings to drink wine, nor for rulers to long for strong drink.
- It is not for kings, O Lemuel; it is not fitting for rulers to drink wine or to crave intoxicating drink.
Pro.31.5 - Details
Original Text
Morphology
- פן: CONJ
- ישתה: VERB,qal,impf,3,m,sg
- וישכח: VERB,qal,impf,3,m,sg
- מחקק: NOUN,m,sg,abs
- וישנה: VERB,hiph,impf,3,m,sg
- דין: NOUN,m,sg,abs
- כל: DET
- בני: NOUN,m,pl,construct
- עני: ADJ,m,sg
Parallels
- Leviticus 10:9 (verbal): A priestly prohibition against drinking wine or strong drink when performing sacred duties—parallel concern that alcohol impairs proper discharge of responsibility.
- Proverbs 20:1 (verbal): Direct proverb warning that wine makes one a mocker and strong drink leads to folly—echoes the idea that intoxication causes forgetfulness and improper conduct.
- Isaiah 28:7–8 (thematic): Describes priests and prophets reeling from wine so that vision and judgment are impaired—parallels leaders’ intoxication leading to mistaken or corrupt decision-making.
- Amos 6:1,6 (thematic): Condemns complacent, indulgent elites who feast and drink while ignoring social injustice—connects drunken indulgence with neglect or perversion of justice for the oppressed.
- Ephesians 5:18 (thematic): New Testament injunction not to be drunk with wine because it leads to debauchery—reflects the ethical concern that intoxication destroys moral judgment and proper behavior.
Alternative generated candidates
- Lest they drink and forget the law, and pervert the rights of all the afflicted.
- Lest they drink and forget what is decreed, and pervert the rights of all the afflicted.
Pro.31.6 - Details
Original Text
Morphology
- תנו: VERB,qal,imp,2,pl
- שכר: NOUN,m,sg,abs
- לאובד: PREP+VERB,qal,ptc,NA,m,sg
- ויין: NOUN,m,sg,abs
- למרי: PREP+NOUN,m,sg,abs
- נפש: NOUN,f,sg,abs
Parallels
- Prov.31:4-5 (structural): Immediate literary context: verses 4–5 forbid kings from drinking wine so they won't pervert justice, creating a contrast with v.6's instruction to give strong drink to the perishing.
- Luke 10:34 (thematic): The Good Samaritan pours oil and wine on wounds—shows wine used as a practical/medicinal comfort for those hurt or near death, echoing the use of wine for the distressed in Prov 31:6.
- 1 Timothy 5:23 (thematic): Paul advises Timothy to take a little wine for his stomach and frequent ailments, reflecting a biblical tradition of wine as medicinal or palliative for the suffering.
- Mark 15:23 (allusion): At Jesus' crucifixion he is offered wine mixed with myrrh (which he refuses); parallels the motif of offering wine to the suffering or dying found in Prov 31:6.
Alternative generated candidates
- Give strong drink to one who is perishing, and wine to those in bitter distress;
- Give strong drink to the one who is perishing, and wine to those in bitter distress.
Pro.31.7 - Details
Original Text
Morphology
- ישתה: VERB,qal,impf,3,m,sg
- וישכח: CONJ+VERB,qal,impf,juss,3,m,sg
- רישו: NOUN,m,sg,abs,3,m,sg
- ועמלו: CONJ+NOUN,m,sg,abs,3,m,sg
- לא: PART_NEG
- יזכר: VERB,qal,impf,3,m,sg
- עוד: ADV
Parallels
- Prov.31.6 (structural): Immediate context and parallel line: the preceding verse directs giving strong drink/wine to the perishing, which leads directly into 'let him drink and forget his poverty'.
- Prov.23.29-35 (thematic): Extended proverb warning about the effects and consequences of drunkenness; contrasts with 31:7's pragmatic allowance of drink as relief from hardship.
- Prov.20:1 (thematic): 'Wine is a mocker...' echoes the theme of alcohol's powerful effect on mind and behavior that underlies the permission in 31:7.
- Isaiah 28:7 (allusion): Describes priests and prophets erring and staggering through wine/strong drink—parallel motif of intoxication causing loss of judgment and social degradation.
- Psalm 104:15 (thematic): Presents wine as a God‑given means to 'gladden the heart,' a positive theological counterpart to Proverbs' use of drink as relief from sorrow and poverty.
Alternative generated candidates
- let them drink and forget their poverty, and remember their trouble no more.
- Let him drink and forget his poverty, and remember his trouble no more.
Pro.31.8 - Details
Original Text
Morphology
- פתח: NOUN,m,sg,abs
- פיך: NOUN,m,sg,abs+2ms
- לאלם: PREP+NOUN,m,sg,abs
- אל: NEG
- דין: NOUN,m,sg,abs
- כל: DET
- בני: NOUN,m,pl,construct
- חלוף: NOUN,m,sg,abs
Parallels
- Prov.31:9 (verbal): Immediate parallel and reinforcement: repeats the call to 'open your mouth' and to defend the rights of the poor and needy.
- Psalm 82:3 (thematic): Commands the community of judges to defend the weak and needy—parallel concern for speaking and acting for the vulnerable.
- Isaiah 1:17 (thematic): Calls Israel to learn to do good by seeking justice, rescuing the oppressed, and pleading for the orphan and widow—similar advocacy for those without voice.
- Micah 6:8 (thematic): Summarizes God's requirement as acting justly and loving mercy—aligns with the moral imperative to defend the defenseless.
- Jeremiah 22:3 (thematic): A prophetic injunction to do justice, show kindness, and rescue the oppressed—echoes the call to speak and act for those in danger of injustice.
Alternative generated candidates
- Open your mouth for the mute, for the rights of all who are left desolate.
- Open your mouth for the mute, for the right of all who are destitute.
Pro.31.9 - Details
Original Text
Morphology
- פתח: NOUN,m,sg,abs
- פיך: NOUN,m,sg,abs+2ms
- שפט: VERB,qal,perf,1,_,sg
- צדק: NOUN,m,sg,abs
- ודין: CONJ+NOUN,m,sg,abs
- עני: ADJ,m,sg
- ואביון: CONJ+NOUN,m,sg,abs
Parallels
- Proverbs 31:8 (structural): Immediate parallel within the same unit: both verses call for speaking up on behalf of those who cannot speak and defending the rights of the needy—31:8 addresses the mute/destitute, 31:9 emphasizes judging rightly and pleading for the poor.
- Psalm 82:3 (verbal): Direct verbal parallel in the call to ‘defend the weak and the fatherless’ and ‘uphold the cause of the poor and oppressed,’ echoing the Proverbs injunction to judge justly and plead for the needy.
- Isaiah 1:17 (thematic): Similar prophetic summons to ‘seek justice, correct oppression, defend the fatherless, plead for the widow,’ aligning with Proverbs’ demand to open one’s mouth for righteous judgment and advocacy for the poor.
- Micah 6:8 (thematic): Summarizes the ethical demand for impartial justice—‘to do justice, love mercy, walk humbly’—which resonates with Proverbs’ call to judge rightly and defend the needy.
- Deuteronomy 16:19 (verbal): Legal injunction against perverting justice or showing partiality in judgment parallels Proverbs’ command to ‘judge righteously,’ reinforcing the biblical concern for impartial adjudication in behalf of the vulnerable.
Alternative generated candidates
- Open your mouth, judge righteously, and defend the cause of the poor and needy.
- Open your mouth; judge righteously; vindicate the poor and the needy.
Pro.31.10 - Details
Original Text
Morphology
- אשת: NOUN,f,sg,cns
- חיל: NOUN,m,sg,abs
- מי: PRON,interr,sg
- ימצא: VERB,qal,impf,3,m,sg
- ורחק: VERB,qal,impf,3,m,sg
- מפנינים: PREP+NOUN,f,pl,abs
- מכרה: VERB,qal,imperfect,2,m,sg
Parallels
- Proverbs 18:22 (verbal): Direct verbal/thematic parallel: both speak of 'finding a wife' as a fortunate/blessed event (’he who finds a wife finds a good thing’).
- Proverbs 12:4 (thematic): Similar valuation of a virtuous woman—'a wife of noble character is her husband's crown'—stressing her worth and honor to the household.
- Proverbs 31:30 (structural): Within the same poem this verse explains why the woman is prized: 'Charm is deceitful... but a woman who fears the LORD is to be praised,' linking godly character to supreme value.
- Proverbs 19:14 (thematic): Echoes the idea of a wife as a precious, God‑given possession: 'houses and wealth are inherited... a prudent wife is from the LORD,' emphasizing her origin and worth.
- 1 Peter 3:4 (allusion): New Testament echo of value language: the 'unfading beauty of a gentle and quiet spirit... very precious in God's sight' parallels the Proverbs theme that a godly woman is of surpassing worth ('more precious than jewels').
Alternative generated candidates
- A capable wife—who can find her? Her worth is far above pearls.
- A capable wife—who can find her? Her value is far above pearls.
Pro.31.11 - Details
Original Text
Morphology
- בטח: ADV
- בה: PREP+PRON,3,f,sg
- לב: NOUN,m,sg,abs
- בעלה: NOUN,m,sg,abs
- ושלל: CONJ+NOUN,m,sg,abs
- לא: PART_NEG
- יחסר: VERB,qal,impf,3,m,sg
Parallels
- Proverbs 31:10 (verbal): Introduces the portrait of the capable wife—‘a capable wife who can find?’—providing the immediately preceding context for her husband's trust in 31:11.
- Proverbs 31:12 (verbal): Direct continuation: she 'does him good and not evil all the days of her life,' explaining the practical basis for the husband's confidence and lack of want.
- Proverbs 31:23 (thematic): Describes the husband's honored position and public recognition, reflecting the prosperity and social benefit that flow from the wife's virtues and the trust he places in her.
- Proverbs 19:14 (thematic): Notes that a prudent wife is a valuable gift that secures household welfare, paralleling the idea that a trustworthy wife ensures her husband's provision and lack of need.
- Proverbs 12:4 (thematic): Declares that an excellent wife is a crown to her husband, a parallel image expressing how a virtuous, trustworthy wife brings honor and well‑being to her husband.
Alternative generated candidates
- The heart of her husband trusts in her; he will lack no profit.
- The heart of her husband trusts in her; he will lack no gain.
Pro.31.12 - Details
Original Text
Morphology
- גמלתהו: VERB,qal,perf,3,f,sg
- טוב: ADJ,m,pl,abs
- ולא: CONJ
- רע: ADJ,m,sg,abs
- כל: DET
- ימי: NOUN,m,pl,cs
- חייה: NOUN,f,sg,poss
Parallels
- Proverbs 31:11 (structural): Immediate context: v.11 speaks of the husband's secure trust in her; v.12 (the given verse) functions as the concrete expression of that trust—she 'does him good and not evil.'
- Proverbs 12:4 (thematic): Both verses commend the ideal/virtuous wife whose character benefits her husband and household—an 'excellent' wife as a source of blessing rather than harm.
- Romans 12:21 (verbal): Uses the same moral contrast of good versus evil—'Do not be overcome by evil, but overcome evil with good'—echoing the principle of responding to others with good rather than harm.
- 1 Peter 3:1-6 (thematic): Admonishes wives to win their unbelieving husbands by godly conduct and purity of life; parallels the practical outcome of 'doing him good and not evil' as persuasive, faithful behavior.
Alternative generated candidates
- She does him good and not harm all the days of her life.
- She does him good and not harm all the days of her life.
Pro.31.13 - Details
Original Text
Morphology
- דרשה: VERB,qal,perf,3,f,sg
- צמר: NOUN,m,sg,abs
- ופשתים: CONJ+NOUN,m,pl,abs
- ותעש: VERB,qal,wayyiqtol,3,f,sg
- בחפץ: PREP+NOUN,m,sg,abs
- כפיה: NOUN,f,pl,abs+PRON,3,f,sg
Parallels
- Prov.31:19 (verbal): Same domestic textile imagery: she ‘spreads her hands to the distaff’ — closely parallels seeking wool and flax and working with her hands.
- Prov.31:24 (thematic): Describes making linen garments and selling them — continuation of the textile production and commercial activity implied in v.13.
- Prov.31:17 (structural): Emphasizes strength and industriousness (‘girds herself with strength’) that enables the manual labor described in v.13 — part of the same portrait of a capable worker.
- Eccles.9:10 (thematic): ‘Whatever your hand finds to do, do with all your might’ — a general wisdom principle that resonates with the wholehearted, diligent labor of the woman in Prov.31:13.
Alternative generated candidates
- She seeks wool and flax, and works with willing hands.
- She seeks wool and flax and works willingly with her hands.
Pro.31.14 - Details
Original Text
Morphology
- היתה: VERB,qal,perf,3,f,sg
- כאניות: PREP+NOUN,f,pl,abs
- סוחר: NOUN,m,sg,abs
- ממרחק: PREP+NOUN,m,sg,abs
- תביא: VERB,qal,impf,2,m,sg
- לחמה: NOUN,f,sg,abs
Parallels
- Prov.31:13 (structural): Immediate context: describes her seeking wool and flax—preparatory work that complements the image of provisioning and domestic production.
- Prov.31:15 (structural): Direct continuation of the passage: she rises early to provide food for her household, reinforcing the theme of provision and care.
- Prov.31:18 (verbal): Uses commercial language ('her merchandise is good') and nocturnal industry, echoing the trade imagery of merchant ships bringing goods.
- Prov.31:24 (verbal): Explicitly describes making and selling goods and supplying merchants, paralleling the notion of commercial exchange and distant procurement.
- Isa.60:9 (thematic): Prophetic image of ships (Tarshish) bringing goods from afar to a city—shares the motif of distant maritime trade supplying provisions.
Alternative generated candidates
- She is like the ships of the merchant; she brings her food from afar.
- She is like the merchant ships; she brings her food from far off.
Pro.31.15 - Details
Original Text
Morphology
- ותקם: VERB,qal,perf,3,f,sg
- בעוד: PREP
- לילה: NOUN,m,sg,abs
- ותתן: VERB,qal,impf,3,f,sg
- טרף: NOUN,m,sg,abs
- לביתה: PREP+NOUN,m,sg,cons,3,f,sg
- וחק: CONJ+NOUN,m,sg,abs
- לנערתיה: PREP+NOUN,f,pl,cons,3,f,sg
Parallels
- Proverbs 31:27 (structural): Same acrostic hymn; continues the portrait of a diligent woman who watches over the affairs of her household (complements rising early to provide food).
- Proverbs 31:18 (verbal): Uses night imagery for the woman's industry—her lamp does not go out—paralleling the verse's depiction of rising at night to care for household needs.
- 1 Samuel 25:18 (thematic): Abigail hurries with provisions to meet David, illustrating the motif of a woman preparing and providing food to protect and sustain her household/household leader.
- Titus 2:4–5 (thematic): New Testament instruction that older women teach younger women to love their husbands and care for their households, echoing the ideal of domestic diligence and provision exhibited in Prov 31:15.
- 1 Timothy 5:14 (thematic): Paul's admonition that younger widows marry, bear children and manage their households resonates with the Proverbs ideal of a woman actively administering and supplying her home.
Alternative generated candidates
- She rises while it is yet night and gives food to her household and portions to her maidens.
- She rises while it is yet night and gives food to her household and task to her maidens.
Pro.31.16 - Details
Original Text
Morphology
- זממה: VERB,qal,perf,3,f,sg
- שדה: NOUN,m,sg,abs
- ותקחהו: VERB,qal,perf,3,f,sg+OBJ:3,m,sg
- מפרי: PREP+NOUN,m,sg,constr
- כפיה: NOUN,f,pl,abs+PRON,3,f,sg
- נטעה: VERB,qal,perf,3,m,sg
- כרם: NOUN,m,sg,abs
Parallels
- Jeremiah 32:9 (verbal): Jeremiah purchases a field (קנה) — a literal buying of land used as a prophetic sign, echoing the language of buying/holding property in Prov. 31:16.
- Ruth 4:3-4 (thematic): Boaz redeems/purchases a parcel of land to secure family rights — parallels the theme of acquiring land and securing provision through wise stewardship.
- Proverbs 31:24 (structural): Another line in the same portrait emphasizing the woman's commercial/entrepreneurial activity (making and selling garments), paralleling verse 16's focus on investment and productive enterprise.
- Proverbs 12:11 (thematic): Affirms the value of working the land and reaping its yield — connects to Prov. 31:16's initiative to buy a field and plant a vineyard for future fruit.
Alternative generated candidates
- She considers a field and buys it; with the fruit of her hands she plants a vineyard.
- She considers a field and acquires it; from her earnings she plants a vineyard.
Pro.31.17 - Details
Original Text
Morphology
- חגרה: VERB,qal,perf,3,f,sg
- בעוז: PREP+NOUN,m,sg,abs
- מתניה: NOUN,m,sg,abs,3,f
- ותאמץ: CONJ+VERB,qal,impf,3,f,sg
- זרעותיה: NOUN,f,pl,abs,3,f
Parallels
- Prov.31:25 (thematic): Same portrait of the capable woman—both verses emphasize inner strength as a defining attribute ("strength and honor" / "girds herself with strength").
- Prov.31:27 (structural): Adjacent line in the same acrostic portrait linking her strength to practical diligence: she watches over her household and does not eat the bread of idleness, showing why her arms are strong.
- Prov.14:1 (thematic): Parallel proverb praising the wise/industrious woman who builds and secures the household, echoing the Proverbs 31 theme of competent, strength‑exercising domestic leadership.
- Psalm 18:34 (verbal): Uses the imagery of strengthened arms to accomplish tasks ("He trains my hands for war, so that my arms can bend a bow of bronze"), comparable figurative language about empowerment for action.
- Isaiah 40:29–31 (thematic): Speaks of God supplying renewed strength to the weary ("He gives strength to the faint... they shall run and not be weary"), thematically related to being enabled and sustained for demanding work.
Alternative generated candidates
- She girds herself with strength and makes her arms strong.
- She girds herself with strength and makes her arms strong.
Pro.31.18 - Details
Original Text
Morphology
- טעמה: VERB,qal,perf,3,f,sg
- כי: CONJ
- טוב: ADJ,m,pl,abs
- סחרה: NOUN,m,sg,suff3f
- לא: PART_NEG
- יכבה: VERB,qal,impf,3,m,sg
- בלילה: PREP+NOUN,m,sg,abs
- נרה: NOUN,m,sg,abs+3fs
Parallels
- Proverbs 31:16 (thematic): Both verses highlight the woman’s commercial acumen and productive industry (she considers and buys a field; she knows her merchandise is good).
- Proverbs 31:24 (verbal): Explicit mention of making and selling garments mirrors the commerce of 'her merchandise' and reinforces the theme of profitable enterprise.
- Proverbs 31:27 (thematic): Emphasizes her ongoing care and vigilance over the household, paralleling the image of an unquenched lamp signaling continual diligence.
- Matthew 25:1-13 (allusion): Parable of the ten virgins uses lamp imagery and nighttime readiness; the lamp motif parallels Proverbs’ lamp as a symbol of preparedness and endurance.
- Luke 12:35 (verbal): ’Let your loins be girded and your lamps burning’ echoes the image of a lamp that does not go out, linking the proverb’s picture to watchfulness and readiness.
Alternative generated candidates
- She perceives that her trading is profitable; her lamp does not go out by night.
- She perceives that her trading is good; her lamp does not go out by night.
Pro.31.19 - Details
Original Text
Morphology
- ידיה: NOUN,f,pl,abs+PRON,3,f,sg
- שלחה: VERB,qal,perf,3,f,sg
- בכישור: PREP+NOUN,m,sg,abs
- וכפיה: CONJ+NOUN,f,pl,suff
- תמכו: VERB,qal,perf,3,m,pl
- פלך: NOUN,m,sg,abs
Parallels
- Proverbs 31:13 (verbal): Same portrait of the capable wife: she 'seeks wool and flax' and 'works with willing hands,' echoing the hand-labor of spinning in v.19.
- Proverbs 31:24 (thematic): Continues the theme of textile production and industriousness — 'she makes linen garments and sells them' — linking the distaff/spindle activity to finished goods and enterprise.
- Proverbs 31:27 (structural): Another line in the same acrostic that emphasizes domestic diligence: she 'looks well to the ways of her household' and does not eat the bread of idleness, thematically connected to her handiwork in v.19.
- Exodus 35:25–26 (verbal): Describes women who 'spun with their hands' to provide yarn for the tabernacle, using the same imagery of manual spinning and convinced, skilled female labor.
- 2 Thessalonians 3:10 (thematic): Paul's admonition that those unwilling to work should not eat highlights the New Testament ethic of honest, productive labor — thematically resonant with the Proverbs woman's industrious use of hands and spindle.
Alternative generated candidates
- Her hands reach out to the distaff, and her hands hold the spindle.
- She reaches out her hands to the spindle, and her hands hold the distaff.
Pro.31.20 - Details
Original Text
Morphology
- כפה: NOUN,f,sg,abs
- פרשה: VERB,qal,perf,3,f,sg
- לעני: PREP+NOUN,m,sg,abs
- וידיה: CONJ+NOUN,f,pl,abs
- שלחה: VERB,qal,perf,3,f,sg
- לאביון: PREP+NOUN,m,sg,abs
Parallels
- Deut.15:11 (verbal): Uses the command to 'open your hand' to the poor because there will always be needy—close verbal and ethical parallel to 'she opens her hand to the poor.'
- Isa.58:7 (thematic): Commands sharing bread with the hungry and providing for the afflicted—echoes the practical generosity and care for the needy in Prov 31:20.
- Prov.19:17 (thematic): Affirms that kindness to the poor is a moral duty and has divine significance—reinforces the Proverbs theme of compassionate action toward the needy.
- Matt.25:35-40 (thematic): Jesus identifies feeding and caring for the hungry and needy as service to him—parallels the portrayal of righteous, hands-on charity in Prov 31:20.
- James 2:15-16 (thematic): Critiques empty words and insists on providing practical help to those in need—reflects the concrete, active generosity described in the verse.
Alternative generated candidates
- She opens her hand to the poor, and reaches out her hands to the needy.
- She opens her hand to the poor; she reaches out her hands to the needy.
Pro.31.21 - Details
Original Text
Morphology
- לא: PART_NEG
- תירא: VERB,qal,impf,2,m,sg
- לביתה: PREP+NOUN,m,sg,abs,3,f,sg
- משלג: PREP+NOUN,m,sg,abs
- כי: CONJ
- כל: DET
- ביתה: NOUN,m,sg,suff-3,f,sg
- לבש: VERB,qal,impv,2,m,sg
- שנים: NOUN,f,pl,abs
Parallels
- Proverbs 31:22 (verbal): Same passage: mentions the woman’s making of coverings and that her clothing is fine linen and purple/scarlet—directly parallels the household’s warm/clothed state.
- Proverbs 31:25 (verbal): Same chapter: the woman’s own clothing imagery ('strength and dignity are her clothing') echoes the motif of garments and preparedness for cold.
- Exodus 28:5 (verbal): Lists materials (gold, blue, purple, scarlet) used for sacred garments—verbal parallel to the use of 'scarlet' as a protective/worthy clothing color.
- Ezekiel 16:10–13 (thematic): God’s provision of fine garments, linen and ornamentation for Jerusalem parallels the image of clothing the household to protect and honor them.
- Isaiah 61:10 (thematic): Uses clothing imagery ('clothed with garments of salvation/robe of righteousness') to express protection and honor—thematic parallel to being well-clothed against the elements.
Alternative generated candidates
- She is not afraid for her household at the time of snow, for all her household are clothed in double garments.
- She is not afraid for her household when it snows, for all her household are clothed in double garments.
Pro.31.22 - Details
Original Text
Morphology
- מרבדים: NOUN,m,pl,abs
- עשתה: VERB,qal,perf,3,f,sg
- לה: PREP+PRON,3,f,sg
- שש: NOUN,m,sg,abs
- וארגמן: CONJ+NOUN,m,sg,abs
- לבושה: NOUN,m,sg,abs,poss3f
Parallels
- Proverbs 31:13 (verbal): Both verses present the woman engaged in textile work—v.13 speaks of seeking wool and flax and working willingly with her hands, which underlies v.22’s making of coverings and fine clothing.
- Proverbs 31:24 (verbal): v.24 says she makes linen garments and sells them and supplies sashes to the merchant, closely paralleling v.22’s language of producing fine linen/purple clothing and the domestic/economic role in textile production.
- Proverbs 31:21 (verbal): v.21 notes that all her household are clothed with scarlet; this directly connects to v.22’s mention of purple/scarlet garments and the household’s provision and protection through clothing.
- Proverbs 31:25 (thematic): v.25 uses clothing imagery figuratively—'strength and dignity are her clothing'—extending the literal description of fine garments in v.22 into a moral/character metaphor.
- Ezekiel 16:10-13 (thematic): God’s act of clothing Jerusalem with embroidered/finely made garments, ornaments and fine linen parallels the motif in v.22 of fine textiles and purple as signs of adornment, honor, and status for a woman or city.
Alternative generated candidates
- She makes herself coverings of tapestry; her clothing is fine linen and purple.
- She makes herself coverings of tapestry; she is clothed in fine linen and purple.
Pro.31.23 - Details
Original Text
Morphology
- נודע: VERB,niphal,perf,3,m,sg
- בשערים: PREP+NOUN,m,pl,abs
- בעלה: NOUN,m,sg,abs
- בשבתו: PREP+NOUN,m,sg,abs+3,m,sg
- עם: PREP
- זקני: NOUN,m,pl,cons
- ארץ: NOUN,f,sg,abs
Parallels
- Ruth 4:1-11 (structural): Boaz and the nearer kinsman sit at the city gate with the elders as witnesses to a legal/communal transaction—echoing the motif of a man’s status being recognized at the gate among elders.
- Job 29:7-10 (thematic): Job recalls being honored 'at the gate'—taking his seat in the public square and receiving respect from nobles—paralleling the social recognition conveyed by 'known in the gates'.
- Prov.31:28-29 (verbal): Immediate poetic parallel within the 'eshet ḥayil' passage: the husband’s praise of the wife and the family’s public acknowledgement continue the theme of honor and reputation in the community.
- Deuteronomy 21:18-21 (thematic): The elders of the city are presented as the locus of communal authority/judgment—supporting the biblical background where 'sitting with the elders at the gate' marks recognized status and civic authority.
Alternative generated candidates
- Her husband is known in the gates, when he sits among the elders of the land.
- Her husband is known at the city gates, when he sits among the elders of the land.
Pro.31.24 - Details
Original Text
Morphology
- סדין: NOUN,m,sg,abs
- עשתה: VERB,qal,perf,3,f,sg
- ותמכר: CONJ+VERB,qal,impf,3,f,sg
- וחגור: CONJ+NOUN,m,sg,abs
- נתנה: VERB,qal,perf,3,f,sg
- לכנעני: PREP+NOUN,m,sg,abs
Parallels
- Proverbs 31:13 (verbal): Mentions seeking wool and flax and working willingly—parallels material and textile work behind the selling of linen in 31:24.
- Proverbs 31:14 (thematic): Compares the woman to merchant ships bringing goods from afar—echoes the commercial/trading aspect of selling garments in 31:24.
- Proverbs 31:18 (verbal): Speaks of her recognizing that her merchandise is good—connects directly to the sale of linen in 31:24 and the quality/profitability of her work.
- Proverbs 31:19 (verbal): Describes her hands at the spindle and distaff—parallels the domestic textile production process that leads to the garments sold in 31:24.
- Proverbs 31:22 (verbal): Speaks of making fine linen/tapestry and clothing herself—closely related to the making and selling of linen garments in 31:24.
Alternative generated candidates
- She makes linen garments and sells them, and supplies belts to the merchant.
- She makes linen garments and sells them, and supplies sashes to the merchants.
Pro.31.25 - Details
Original Text
Morphology
- עז: NOUN,m,sg,abs
- והדר: CONJ+NOUN,m,sg,abs
- לבושה: NOUN,m,sg,abs,poss3f
- ותשחק: CONJ+VERB,qal,impf,3,f,sg
- ליום: PREP+NOUN,m,sg,abs
- אחרון: ADJ,m,sg,abs
Parallels
- Prov.31:10 (structural): Introductory verse to the same portrait of the 'woman of valor'—both verses belong to the acrostic praise that frames her worth, virtues and public role.
- Prov.11:16 (thematic): Speaks of a woman's honor and value ('A gracious woman attains honor'), echoing Prov.31:25's emphasis on dignity and respected status as part of her character.
- Prov.12:4 (thematic): Declares that a virtuous woman is a crown to her husband—another proverb using imagery of honor/ornamentation to describe a woman's moral excellence, parallel to being 'clothed' with strength and dignity.
- Isa.61:10 (verbal): Uses clothing imagery for exaltation and joy ('I will greatly rejoice... he has clothed me with garments of salvation'), paralleling Prov.31:25's motif of being 'clothed' with strength and dignity and rejoicing/confidence regarding the future.
- 1 Pet.3:3-4 (allusion): New Testament instruction contrasts outward adornment with inner, enduring qualities ('the hidden person of the heart... a gentle and quiet spirit'), resonating with Prov.31:25 where inner virtues are metaphorically 'worn' as clothing.
Alternative generated candidates
- Strength and dignity are her clothing; she laughs at the time to come.
- Strength and dignity are her clothing; she can laugh at the days to come.
Pro.31.26 - Details
Original Text
Morphology
- פיה: NOUN,m,sg,abs+PRON,3,f
- פתחה: VERB,qal,perf,3,f,sg
- בחכמה: PREP+NOUN,f,sg,abs
- ותורת: CONJ+NOUN,f,sg,cs
- חסד: NOUN,m,sg,abs
- על: PREP
- לשונה: PREP+NOUN,f,sg,abs,3fs
Parallels
- Proverbs 8:6 (structural): Wisdom personified opens her mouth and speaks right things—parallel to the Proverbs 31 woman ‘opening her mouth with wisdom.’
- Proverbs 15:4 (verbal): ‘A gentle tongue is a tree of life’ echoes the idea that the woman’s speech is kindly and life-giving (the ‘teaching of kindness’ on her tongue).
- Colossians 4:6 (thematic): ‘Let your speech always be gracious, seasoned with salt’ closely matches the New Testament ethic of gracious, kind speech reflected in Prov 31:26.
- Ephesians 4:29 (thematic): ‘Let no corrupting talk come out…only what is good for building up’ parallels the moral quality and edifying purpose of the woman’s wise, kind words.
- Luke 6:45 (thematic): ‘Out of the abundance of the heart the mouth speaks’ connects the verse’s portrayal of wise, kind speech to inner character—her words flow from a heart of wisdom and kindness.
Alternative generated candidates
- She opens her mouth with wisdom, and the teaching of kindness is on her tongue.
- Her mouth opens with wisdom, and faithful instruction is on her tongue.
Pro.31.27 - Details
Original Text
Morphology
- צופיה: VERB,qal,ptc,3,f,sg
- הליכות: NOUN,f,pl,abs
- ביתה: NOUN,m,sg,suff-3,f,sg
- ולחם: CONJ+NOUN,m,sg,abs
- עצלות: NOUN,f,sg,abs
- לא: PART_NEG
- תאכל: VERB,qal,impf,3,f,sg
Parallels
- Proverbs 6:6-11 (verbal): Uses the ant/sluggard contrast and warnings about sleep and poverty to oppose laziness—parallels the image of refusing to 'eat the bread of idleness.'
- Proverbs 12:24 (thematic): Contrasts the hand of the diligent with the fate of the lazy; supports the Proverbs 31 theme of industrious household oversight and reward for diligence.
- Proverbs 19:15 (verbal): States that laziness leads to hunger and sleep, echoing the proverb's refusal to partake in idle sustenance and highlighting consequences of sloth.
- Titus 2:4-5 (thematic): New Testament instruction urging women to love their families and be 'keepers/workers at home,' echoing the ideal of attentive, industrious household management and avoidance of idleness.
Alternative generated candidates
- She watches the ways of her household, and eats not the bread of idleness.
- She watches over the ways of her household, and she does not eat the bread of idleness.
Pro.31.28 - Details
Original Text
Morphology
- קמו: VERB,qal,imp,2,m,pl
- בניה: NOUN,m,pl,abs,poss3,m
- ויאשרוה: VERB,qal,impf,3,m,pl
- בעלה: NOUN,m,sg,abs
- ויהללה: VERB,piel,impf,3,m,pl
Parallels
- Proverbs 31:29 (structural): Immediate parallel within the same poem: the next verse continues the theme of communal commendation—'many daughters have done valiantly, but you surpass them all'—echoing children and husband praising her.
- Luke 1:48 (verbal): Mary's song: 'from henceforth all generations shall call me blessed' uses the same language of being 'called blessed,' a verbal parallel to 'her children arise and call her blessed.'
- Luke 1:42 (thematic): Elizabeth's exclamation 'Blessed are you among women' is another instance of a woman being publicly praised by others—parallel in theme of honoring a woman's virtue.
- Ruth 3:11 (thematic): Boaz's public commendation of Ruth as a virtuous/worthy woman ('all that are with me in the gate know that you are a virtuous woman') parallels the husband's praise and public recognition in Proverbs 31:28.
- Titus 2:3-5 (thematic): Apostolic instruction that older women teach and present younger women as reverent, good wives and household managers resonates with the social ideal and communal honor given to the virtuous woman in Prov. 31, culminating in praise and respect.
Alternative generated candidates
- Her children rise up and call her blessed; her husband also, and he praises her:
- Her children rise up and call her blessed; her husband praises her.
Pro.31.29 - Details
Original Text
Morphology
- רבות: ADJ,f,pl,abs
- בנות: NOUN,f,pl,abs
- עשו: VERB,qal,perf,3,m,pl
- חיל: NOUN,m,sg,abs
- ואת: CONJ
- עלית: VERB,qal,perf,2,m,sg
- על: PREP
- כלנה: NOUN,f,pl,abs+PRON,2,m,pl
Parallels
- Prov.31:10 (thematic): Same poem praising the ideal wife; both verses celebrate her rare excellence and incomparable worth ('who can find a capable wife?' and 'you surpass them all').
- Prov.31:28 (structural): Immediate context: children and husband acclaim the woman’s virtues—v.29 reiterates that although many women do valiantly, she excels above them all.
- Song of Solomon 6:9 (thematic): The beloved is singled out from many ('My dove, my perfect one, is the only one of her mother'), echoing the idea of one woman surpassing others in beauty and virtue.
- Song of Solomon 4:7 (thematic): Affirms the beloved’s unique excellence ('You are altogether beautiful, my love; there is no flaw in you'), paralleling the praise of surpassing other women in Prov 31:29.
- 1 Peter 3:4 (thematic): Commends inner qualities that make a woman precious ('the hidden person of the heart... of a gentle and quiet spirit'), resonating with Proverbs’ valuation of a woman’s character as surpassing many.
Alternative generated candidates
- Many daughters have done valiantly, but you surpass them all.
- Many women have done excellently, but you surpass them all.
Pro.31.30 - Details
Original Text
Morphology
- שקר: NOUN,m,sg,abs
- החן: NOUN,m,sg,def
- והבל: CONJ+NOUN,m,sg,abs
- היפי: NOUN,m,sg,def
- אשה: NOUN,f,sg,abs
- יראת: NOUN,f,sg,cs
- יהוה: NOUN,prop,m,sg,abs
- היא: PRON,dem,3,f,sg
- תתהלל: VERB,hitpael,impf,2,m,sg
Parallels
- Proverbs 31:28 (structural): Immediate parallel in the same poem: the wife's fear of the LORD is the reason her children and husband rise up to praise her (continuation of the thought).
- Proverbs 11:22 (thematic): Contrasts outward beauty without discretion with true worth—like a ring in a pig's snout—echoing Prov 31:30's warning that charm and beauty are deceptive/vain.
- Proverbs 12:4 (thematic): Presents the virtuous wife as a crown to her husband, paralleling Prov 31:30's elevation of a woman whose defining quality is godly fear rather than mere beauty.
- Psalm 112:1 (verbal): “Blessed is the man who fears the LORD” parallels the biblical valuation of fearing God as the ground for blessing and praise, mirroring Prov 31:30's emphasis on fear of the LORD as praiseworthy.
- Proverbs 9:10 (verbal): “The fear of the LORD is the beginning of wisdom” connects to Prov 31:30 by presenting fear of the LORD as the foundational, enduring virtue that surpasses transient charms and beauty.
Alternative generated candidates
- Charm is deceitful and beauty is vain; the woman who fears the LORD shall be praised.
- Charm is deceptive and beauty is fleeting; a woman who fears the LORD is to be praised.
Pro.31.31 - Details
Original Text
Morphology
- תנו: VERB,qal,imp,2,pl
- לה: PREP+PRON,3,f,sg
- מפרי: PREP+NOUN,m,sg,constr
- ידיה: NOUN,f,pl,abs+PRON,3,f,sg
- ויהללוה: CONJ+VERB,qal,impf,3,m,pl+PRON,3,f,sg
- בשערים: PREP+NOUN,m,pl,abs
- מעשיה: NOUN,prop,m,sg,abs
Parallels
- Prov.31:28 (structural): Same poem—children and husband rise up to bless and praise her, echoing the idea that her own household publicly honors her works.
- Prov.31:30 (thematic): Contrasts external charm with the enduring value of fearing the LORD; links the woman’s piety and virtue to the praise she receives.
- 1 Timothy 5:10 (thematic): Describes a woman’s worth in terms of being ‘well reported for good works,’ echoing praise based on deeds rather than status.
- Titus 2:3-5 (thematic): Calls older women to instruct younger women in good works and household care, reflecting the Proverbs ideal of a woman honored for practical, virtuous labor.
- Matthew 25:21 (thematic): Parable’s commendation ‘Well done, good and faithful servant’ parallels the motif of public praise awarded for faithful, fruitful service.
Alternative generated candidates
- Give her of the fruit of her hands, and let her works praise her in the gates.
- Give her the fruit of her hands, and let her works praise her at the city gates.
The words of King Lemuel—an oracle his mother taught him.
What, my son? And what, son of my womb? And what, son of my vows?
Do not give your strength to women, your ways to those who would ruin kings.
It is not for kings, O Lemuel—it is not for kings to drink wine, nor for rulers to crave intoxicating drink;
lest they drink and forget the law and pervert the rights of all the afflicted.
Give strong drink to the perishing, and wine to those in bitter anguish;
let them drink and forget their poverty, and remember their toil no more.
Open your mouth for the speechless, for the cause of all who are left desolate.
Open your mouth, judge righteously, and defend the rights of the poor and needy.
A capable wife—who can find her? She is far more precious than pearls.
The heart of her husband trusts in her, and he will lack no gain.
She does him good and not harm all the days of her life.
She seeks wool and flax and works willingly with her hands.
She is like merchant ships—she brings her food from far away.
She rises while it is yet night; she gives food to her household and portions to her maidens.
She considers a field and acquires it; with the fruit of her hands she plants a vineyard.
She girds her loins with strength; she makes her arms strong.
She perceives that her trading is profitable; her lamp does not go out by night.
She stretches out her hands to the spindle, and her palms hold the distaff.
She opens her hand to the poor and reaches out her hands to the needy.
She is not afraid for her household in the snow, for all her household are clothed in double garments.
She makes herself coverings of tapestry; she is clothed in purple and fine linen.
Her husband is known at the city gates when he sits among the elders of the land.
She makes linen garments and sells them; she gives belts to the merchants.
Strength and dignity are her clothing; she laughs at the days to come.
She opens her mouth with wisdom, and kind instruction is on her tongue.
She watches over the ways of her household, and does not eat the bread of idleness.
Her children rise up and call her blessed; her husband also praises her:
“Many daughters have done noble deeds, but you surpass them all.”
Charm is deceptive and beauty is vain; the woman who fears the LORD is to be praised.
Give her of the fruit of her hands, and let her works praise her at the city gates.