Притчи 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 Pro 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, Pro 11:16) and culture (cf. שׂכל טוב, Pro 13:15). The question מי ימצא, quis inveniat, which, Ecc 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 Pro 18:22, or at Ecc 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,…

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 (Ti1 2:9, Ti1 2:10, Pe1 3:1-6), 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 (Pro 31:10), 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 (Exo 18:21), 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, Eze 16:30. A virtuous woman is a woman of reso…

31:10-31 Proverbs ends with a powerful poem celebrating the virtuous wife. The poem’s acrostic arrangement gives an impression of completeness and provides the student with an aid for learning. 31:10-12 No one can find a virtuous and capable wife without God’s help (18:22). Such a woman, like wisdom, is more precious than rubies (cp. 3:15).