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1The words of Lemuel, king of Massa,* the instruction his mom taught him:
2What are you doing, my son!*
what are you doing, son of my womb;
what are you doing, son of my vows!
3Do no longer give your vigor to women,
or your strength* to people who spoil kings.
4It isn't for kings, Lemuel,
not for kings to drink wine;
sturdy drink isn't for princes,(*31*)5Lest in consuming they forget what has been decreed,
and violate the rights of any who are in need.
6Give strong drink to any person who is perishing,
and wine to the embittered;
7When they drink, they're going to omit their distress,
and suppose no more in their troubles.
8Open your mouth in behalf of the mute,
and for the rights of the destitute;
9Open your mouth, judge justly,
shield the needy and the poor!
10Who can to find* a girl of price?a
Far beyond jewels is her price.
11Her husband trusts her judgment;
he does no longer lack source of revenue.
12She brings him profit, now not loss,*
all of the days of her lifestyles.
13She seeks out wool and flax
and weaves with skillful palms.
14Like a merchant fleet,*
she secures her provisions from afar.
15She rises while it's still evening,
and distributes food to her family,
a portion to her maidservants.
16She choices out a field and acquires it;
from her profits she vegetation a vineyard.
17She girds herself with power;
she exerts her palms with vigor.*
18She enjoys the make the most of her dealings;
her lamp isn't extinguished at night time.*
19She places her hands to the distaff,
and her fingers ply the spindle.*
20She reaches out her arms to the deficient,
and extends her fingers to the needy.
21She is not concerned for her household when it snows—
all her fees are doubly clothed.
22She makes her personal coverlets;
positive linen and crimson are her clothing.
23Her husband is outstanding on the town gates
as he sits with the elders of the land.*
24She makes garments and sells them,
and shares the traders with belts.
25She is clothed with power and dignity,
and laughs at the days to come.*
26She opens her mouth in knowledge;
kindly instruction is on her tongue.
27She watches over* the affairs of her family,
and does now not consume the bread of idleness.
28Her kids rise up and speak to her blessed;
her husband, too, praises her:
29“Many are the ladies of proven value,
however you've got excelled all of them.”(*25*)30Charm is deceptive and beauty fleeting;
the girl who fears the LORD is to be praised.*
31Acclaim her for the work of her hands,
and let her deeds reward her on the city gates.
* [31:1–9] Though moms are resources of knowledge in Proverbs (1:8; 6:20), the mother of Lemuel is special in being queen mom, which was once an important position in the palace. Queen mothers played the most important function in historical palace existence on account of their longevity, wisdom of palace politics, and loyalty to their sons; they had been in a good place to supply him sound suggest. The language of the poem accommodates Aramaisms, an indication of its non-Israelite starting place.
The first phase, vv. 3–5, warns towards abuse of sex and alcohol (wine, sturdy drink) lest the king fail to remember the deficient. The 2d segment, vv. 6–9, urges the usage of alcohol (sturdy drink, wine) so that the downtrodden poor can put out of your mind their poverty. The actual matter of the poem is justice for the poor.
* [31:1] Massa: see be aware on 30:1–6.
* [31:2] My son: in the Septuagint, “my son, my firstborn.”
* [31:3] The Hebrew phrase here translated “strength” normally means “ways,” however the context and a cognate language reinforce “authority” or “energy” right here.
* [31:10–31] An acrostic poem of twenty-two strains; each and every line starts with a successive letter of the Hebrew alphabet. As with many other acrostic poems in the Bible, the harmony of the poem is in large part extrinsic, coming not from the narrative good judgment but from the familiar series of letters. The matter is the perfect woman described through her task as a wife. Some have recommended that the traditional hymn extolling the good deeds of a warrior has been transposed to extol a heroic wife; the point of interest is on her exploits. She runs a household outstanding by means of ample meals and clothing for all inside of, by its business (import of raw materials and export of finished products), and via the renown of its head, her husband, locally. At v. 28, the voice is now not that of the narrator but of her kids and husband as they reward her. The goal of the poem has been interpreted variously: an encomium to offset the every so often unfavourable portrayal of girls within the e book, or, more symbolically (and much more likely), a portrait of a household dominated by Woman Wisdom and a disciple of Woman Wisdom, i.e., he now has a worthy wife and kids, a super family, renown in the neighborhood.
* [31:10] Who can find…?: in 20:6 and Eccl 8:1 the query implies that discovering this sort of particular person is well-nigh not possible.
* [31:12] Profit, not loss: a commercial metaphor.
* [31:14] Like a service provider fleet: she has her eye on the a ways horizon, like the ship of a service provider able to carry provides into her larder. It is the one simile (“like”) within the poem.
* [31:17] The metaphor of clothing oneself is used to turn the woman’s readiness. One can gird on weapons of war and may and splendor (Ps 69:7; Is 52:9).
* [31:18] Her lamp isn't extinguished at night: indicates abundance of productive paintings and its accompanying prosperity; cf. 20:20; Jb 18:6.
* [31:19] The spouse weaves linen material from flax and wool from fleece, which she cultivated in keeping with v. 13. Distaff: personnel for holding the flax, tow, or wool, which in spinning was drawn out and twisted into yarn or thread through the spindle or round stick.
* [31:23] The husband is mentioned for the primary time since vv. 10–12 however as “her husband.” He is probably not discussed again until v. 28, the place he praises her.
* [31:25] Laughs at the days to come back: anticipates the long run with pleasure, unfastened of tension.
* [31:27] Watches over: Hebrew ṣopiyyâ, most likely a pun at the Greek sophia (= wisdom). Bread of idleness: she does not consume from the desk of others but from her own labors.
* [31:30] The true charm of this woman is her spiritual spirit, for she fears the Lord; cf. notice on 1:7.
a. [31:10] Prv 12:4; Sir 26:1–4, 13–18.