Text -- Proverbs 31:24-31 (NET)

31:24 She makes linen garments and sells them, and supplies the merchants with sashes. 31:25 She is clothed with strength and honor, and she can laugh at the time to come. 31:26 She opens her mouth with wisdom, and loving instruction is on her tongue. 31:27 She watches over the ways of her household, and does not eat the bread of idleness. 31:28 Her children rise up and call her blessed, her husband also praises her: 31:29 “Many daughters have done valiantly, but you surpass them all!” 31:30 Charm is deceitful and beauty is fleeting, but a woman who fears the Lord will be praised. 31:31 Give her credit for what she has accomplished, and let her works praise her in the city gates.

Commentary -- Verse Notes / Footnotes

NET Notes: Pro 31:24

¹ tn The first word of the fifteenth line begins with ס (samek), the fifteenth letter of the Hebrew alphabet.

sn The poet did not think it strange or unworthy for a woman of this stature to be a businesswoman engaged in an honest trade. In fact, weaving of fine linens was a common trade for women in the ancient world.

² tn Heb “to the Canaanites.” These are the Phoenician traders that survived the wars and continued to do business down to the exile.

NET Notes: Pro 31:25

¹ sn The idea of clothing and being clothed is a favorite figure in Hebrew. It makes a comparison between wearing clothes and having strength and honor. Just as clothes immediately indicate something of the nature and circumstances of the person, so do these virtues.

² tn The first word of the sixteenth line begins with ע (ayin), the sixteenth letter of the Hebrew alphabet.

³ sn This word appears in Ps 111:3 which says that the Lord’s work is honorable, and here the woman is clothed with strength and honor.

⁴ sn Here “laugh” is either a metonymy of adjunct or effect. The point is that she is confident for the future because of all her industry and planning.

⁵ tn Heb “day.” This word is a metonymy of subject meaning any events that take place on the day or in the time to come.

NET Notes: Pro 31:26

¹ tn The first word of the seventeenth line begins with פּ (pe), the seventeenth letter of the Hebrew alphabet.

sn The words “mouth” (“opens her mouth”) and “tongue” (“on her tongue”) here are also metonymies of cause, referring to her speaking.

² tn The Hebrew phrase תּוֹרַת־חֶסֶד (torat-khesed) is open to different interpretations. (1) The word “law” could here refer to “teaching” as it does frequently in the book of Proverbs, and the word “love,” which means “loyal, covenant love,” could have the emphasis on faithfulness, yielding the idea of “faithful teaching” to parallel “wisdom” (cf. NIV). (2) The word “love” should probably have more of the emphasis on its basic meaning of “loyal love, lovingkindness.” It also would be an attributive genitive, but its force would be that of “loving instruction” or “teaching with kindness.”

NET Notes: Pro 31:27

¹ tn The first word of the eighteenth line begins with צ (tsade), the eighteenth letter of the Hebrew alphabet.

² sn The expression bread of idleness refers to food that is gained through idleness, perhaps given or provided for her. In the description of the passage one could conclude that this woman did not have to do everything she did; and this line affirms that even though she is well off, she will eat the bread of her industrious activity.

NET Notes: Pro 31:28

¹ tn The first word of the nineteenth line begins with ק (qof), the nineteenth letter of the Hebrew alphabet.

sn The deliberate action of “rising up” to call her blessed is the Hebrew way of indicating something important is about to be done that has to be prepared for.

² tn The text uses an independent nominative absolute to draw attention to her husband: “her husband, and he praises her.” Prominent as he is, her husband speaks in glowing terms of his noble wife.

NET Notes: Pro 31:29

¹ tn The first word of the twentieth line begins with ר (resh), the twentieth letter of the Hebrew alphabet.

² tn Or “women” (NAB, NIV, NRSV, NLT).

³ tn The word is the same as in v. 10, “noble, valiant.”

NET Notes: Pro 31:30

¹ tn The first word of the twenty-first line begins with שׁ (shin), the twenty-first letter of the Hebrew alphabet. The graphic distinction between שׁ (shin) and שׂ (sin) had not been made at the time the book of Proverbs was written; that graphic distinction was introduced by the Masoretes, ca. a.d. 1000.

² sn The verse shows that “charm” and “beauty” do not endure as do those qualities that the fear of the Lord produces. Charm is deceitful: One may be disappointed in the character of the one with beauty. Beauty is vain (fleeting as a vapor): Physical appearance will not last. The writer is not saying these are worthless; he is saying there is something infinitely more valuable.

³ sn This chapter describes the wise woman as fearing the Lord. It is the fear of the Lord that is the beginning of wisdom – that was the motto of the book (1:7). Psalm 111:10 also repeats that the fear of the Lord is the beginning of wisdom.

NET Notes: Pro 31:31

¹ tn The first word of the twenty-second line begins with ת (tav), the last letter of the Hebrew alphabet.

² tn Heb “Give her from the fruit of her hands.” The expression “the fruit of her hands” employs two figures. The word “fruit” is a figure known as hypocatastasis, an implied comparison, meaning “what she produces.” The word “hand” is a metonymy of cause, meaning her efforts to produce things. So the line is saying essentially “give her her due.” This would either mean give her credit for what she has done (the option followed by the present translation; cf. TEV) or reward her for what she has done (cf. NAB, NIV, NLT).

³ sn Psalm 111 began with the imperative יָה הָלְלוּ (halÿlu yah, “praise the Lord”), and this poem ends with the jussive וִיהָלְלוּהָּ (vihalÿluha, “and let [her works] praise her”). Psalm 111:2 speaks of God’s works, and this verse of the woman’s (or wisdom’s) works that deserve praise.

⁴ tn “Gates” is a metonymy of subject. It refers to the people and the activity that occurs in the gates – business dealings, legal transactions, and social meetings. The term “city” is supplied in the translation for clarity. One is reminded of the acclaim given to Ruth by Boaz: “for all the gate of my people knows that you are a noble woman [אֵשֶׁת חַיִל, ’eshet khayil]” (Ruth 3:11).