Proverbs 31

Veritable King James Version

¹The words of King Lemuel, an oracle that his mother taught him:

²What, my son? What, son of my womb? What, son of my vows?

³Do not give your strength to women, nor your ways to those who destroy kings.

⁴It is not for kings, O Lemuel, not for kings to drink wine, nor for rulers to crave strong drink,

⁵lest they drink and forget what is decreed, and pervert the justice due to the afflicted.

⁶Give strong drink to the perishing, and wine to those in bitter distress;

⁷let them drink and forget their poverty, and remember their misery no more.

⁸Open your mouth for the mute, for the cause of all who are destitute.

⁹Open your mouth, judge righteously, and defend the rights of the poor and needy.

¹⁰Who can find a woman of valor? Her worth is far above jewels.

¹¹Her husband’s heart trusts in her, and he lacks no gain.

¹²She does him good, not harm, all the days of her life.

¹³She seeks wool and flax, and works with willing hands.

¹⁴She is like merchant ships, bringing food from afar.

¹⁵She rises while it is still night, and provides food for her household and tasks for her servants.

¹⁶She considers a field and buys it; with her earnings she plants a vineyard.

¹⁷She girds herself with strength, and makes her arms strong.

¹⁸She perceives that her trade is profitable; her lamp does not go out at night.

¹⁹She puts her hands to the distaff, and her fingers grasp the spindle.

²⁰She opens her hand to the poor, and extends her hands to the needy.

²¹She fears not the snow for her household, for all her household are clothed in scarlet.

²²She makes coverings for herself; her clothing is fine linen and purple.

²³Her husband is known in the gates, where he sits among the elders of the land.

²⁴She makes linen garments and sells them, and supplies sashes to the merchants.

²⁵Strength and dignity are her clothing, and she laughs at the days to come.

²⁶She opens her mouth with wisdom, and the teaching of kindness is on her tongue.

²⁷She watches over the affairs of her household, and does not eat the bread of idleness.

²⁸Her children rise and call her blessed; her husband also, and he praises her:

²⁹“Many women have done valiantly, but you surpass them all.”

³⁰Charm is deceptive, and beauty is fleeting, but a woman who fears the Lord, she shall be praised.

Translation notes

Verse 1’s “oracle” translates Hebrew massa, meaning a prophetic utterance or burden, indicating divine inspiration; “Lemuel” (lit. “belonging to God”) may be a symbolic name, possibly for Solomon, per Jewish tradition. Verse 2’s triple repetition of “what” (mah) reflects a rhetorical call for attention, with “son of my vows” suggesting a child dedicated to God (cf. 1 Samuel 1:11). Verse 3’s “strength” (chayil) implies vitality or resources, and “those who destroy kings” likely refers to seductive women; cross-reference Proverbs 5:9–11. Verses 4–5 warn against intoxication, with “forget what is decreed” (shachach chaqaq) indicating neglect of God’s law, and “pervert” (shanah) suggesting judicial corruption; theologically, sobriety ensures just leadership (cf. Leviticus 10:9). Verses 6–7’s “perishing” and “bitter distress” (mar nephesh) describe the hopeless, for whom wine is medicinal, not indulgent. Verses 8–9’s “mute” and “destitute” (beney chaloph) emphasize advocacy for the voiceless; “judge righteously” (shaphat tsedeq) echoes Deuteronomy 16:20, underscoring covenantal justice. No significant Dead Sea Scrolls variants (e.g., 4Q103) alter this section, affirming Masoretic Text reliability.

Verse 10’s “woman of valor” translates eshet chayil, a phrase denoting strength and capability (cf. Ruth 3:11); “jewels” (peninim) suggests rare value, possibly corals or pearls. Verse 11’s “trusts” (batach) implies complete confidence, and “gain” (shalal) may include wealth or honor. Verse 12’s “good, not harm” reflects consistent loyalty. Verse 13’s “willing hands” (kaf chaphats) indicates eager diligence. Verse 14’s “merchant ships” (oniyyot socher) symbolizes far-reaching provision. Verse 15’s “still night” and “tasks for her servants” (chok na’aroteha) highlight her leadership and foresight. Verse 16’s “considers” (zamam) suggests careful planning, and “earnings” (peri yadeha) emphasizes her agency. Verse 17’s “girds herself” (chagar) and “makes… strong” (amets) convey physical and mental vigor. Verse 18’s “lamp does not go out” symbolizes sustained effort, possibly wisdom (cf. Proverbs 6:23). Verse 19’s “distaff” and “spindle” (kishor, pelek) are tools of textile work, underscoring her skill. Theologically, this section portrays an ideal of wisdom personified in practical virtue; no notable Dead Sea Scrolls variants affect this passage.

Verse 20’s “opens her hand” (paras kap) and “extends her hands” emphasize active generosity to the “poor” (ani) and “needy” (ebyon); cross-reference Deuteronomy 15:11. Verse 21’s “scarlet” (shanim) implies costly, warm clothing, ensuring protection; “fears not” reflects confidence in preparation. Verse 22’s “fine linen and purple” (shesh we’argaman) denote luxury and status, reflecting her skill. Verse 23’s “gates” (she’arim) refers to the civic center where elders judged; her virtue elevates her husband’s status (cf. Proverbs 12:4). Verse 24’s “sashes” (chanot) may be belts or girdles, indicating commercial enterprise. Verse 25’s “strength and dignity” (oz wehadar) as “clothing” symbolize her character, and “laughs at the days to come” reflects fearless trust in God’s provision (cf. Psalm 112:7). Verse 26’s “teaching of kindness” (torat chesed) blends wisdom with compassion, a hallmark of godly instruction. Theologically, this continues the theme of wisdom’s practical outworking; no significant Dead Sea Scrolls variants noted.

Verse 27’s “watches over” (tsaphah) implies vigilant oversight, and “bread of idleness” (lechem atsaltayim) contrasts her diligence with laziness (cf. Proverbs 19:15). Verse 28’s “rise and call her blessed” (qamu… asheru) indicates public honor from her family. Verse 29’s “valiantly” echoes chayil from verse 10, framing her as exemplary; the direct quote, though not Jesus’ words, follows the husband’s praise in Hebrew. Verse 30’s “fears the Lord” (yirat YHWH) is the theological cornerstone, echoing Proverbs 1:7; “charm” (chen) and “beauty” (yophi) are transient, but godliness endures. Verse 31’s “fruit of her hands” (peri yadeha) refers to her tangible achievements, and “gates” ties to verse 23, indicating community recognition. Theologically, this section culminates in wisdom’s divine origin, rooted in reverence for God. No notable Dead Sea Scrolls variants (e.g., 4Q103) alter this passage; Masoretic Text remains stable.