Притчи 31:22

From the protecting, and at the same time ornamental clothing of the family, the poet proceeds to speak of the bed-places, and of the attire of the housewife: 22 מ She prepareth for herself pillows; Linen and purple is her raiment. Regarding מרבדּים (with ב raphatum), vid., at Pro 7:16. Thus, pillows or mattresses (Aquila, Theodotion, περιστρώματα; Jerome, stragulatam vestem; Luther, Decke = coverlets) to make the bed soft and to adorn it (Kimchi: ליפּות על המטות, according to which Venet. κόσμια); Symmachus designates it as ἀμφιτάπους, i.e., τάπητες (tapetae, tapetia, carpets), which are hairy (shaggy) on both sides. (Note: Vid., Lumbroso, Recherches sur l'Economie politique de l'Egypte sous les Lagides (Turin, 1870), p. 111; des tapis de laine de premere qualit, pourpres, laineux des deux cts (ἀμφίταποι).) Only the lxx makes out of it δισσὰς χλαίνας, lined overcoats, for it brings over שׁנים. By עשׂתה־לּהּ it is not meant that she prepares such pillows for her own bed, but that she herself (i.e., for the wants of her house) prepares them. But she also clothes herself in costly attire. שׁשׁ (an Egyptian word, not, as Heb., derived from שׁוּשׁ, cogn. ישׁשׁ, to be white) is the old name for linen, according to which the Aram. translates it by בּוּץ, the Greek by βύσσος, vid., Genesis, pp. 470, 557, to which the remark is to be added, that the linen [Byssus], according to a prevailing probability, was not a fine cotton cloth, but linen cloth. Luther translates שׁשׁ, here and elsewhere, by weisse Seide [white silk] (σηρικόν, i.e., from the land of the Σῆρες, Rev 18:12); but the silk, is first mentioned by Ezekiel under the name of משׁי; and the ancients call the country where silk-stuff (bombycina) was woven, uniformly Assyria. ארגּמן (Aram. ארגּון, derived by…

This chapter is added to Solomon's proverbs, some think because it is of the same author, supposing king Lemuel to be king Solomon; others only because it is of the same nature, though left in writing by another author, called Lemuel; however it be, it is a prophecy, and therefore given by inspiration and direction of God, which Lemuel was under in the writing of it, and putting it into this form, as his mother was in dictating to him the matter of it. Here is, I. An exhortation to Lemuel, a young prince, to take heed of the sins he would be tempted to and to do the duties of the place he was called to (Pro 31:1-9). II. The description of a virtuous woman, especially in the relation of a wife and the mistress of a family, which Lemuel's mother drew up, not as an encomium of herself, though, no doubt, it was her own true picture, but either as an instruction to her daughters, as the foregoing verses were to her son, or as a direction to her son in the choice of a wife; she must be chaste and modest, diligent and frugal, dutiful to her husband, careful of her family, discreet in her discourse, and in the education of her children, and, above all, conscientious in her duty to God: such a one as this, if he can find her, will make him happy (v. 10-31).

31:22-24 A capable wife’s industriousness enables her husband to distinguish himself among community leaders. In ancient Israel, civic leaders met at the city gates to conduct trials and make decisions.