Приповісті 31:13

The poet now describes how she disposes of things: 13 ד She careth for wool and flax, And worketh these with her hands' pleasure. The verb דּרשׁ proceeds, as the Arab. shows, (Note: The inquirer is there called (Arab.) daras, as libros terens.) from the primary meaning terere; but to translate with reference thereto: tractat lanam et linum (lxx, Schultens, Dathe, Rosemller, Fleischer), is inadmissible. The Heb. דרשׁ does not mean the external working at or manufacturing of a thing; but it means, even when it refers to this, the intention of the mind purposely directed thereto. Thus wool and flax come into view as the material of work which she cares to bring in; and ותּעשׂ signifies the work itself, following the creation of the need of work. Hitzig translates the second line: she works at the business of her hands. Certainly ב after עשׂה may denote the sphere of activity, Exo 31:4; 1 Kings 5:30, etc.; but if חפץ had here the weakened signification business, πρᾶγμα, - which it gains in the same way as we say business, affair, of any object of care - the scarcely established meaning presents itself, that she shows herself active in that which she has made the business of her hands. How much more beautiful, on the contrary, is the thought: she is active with her hands' pleasure! חפץ is, as Schultens rightly explains, inclinatio flexa et propensa in aliquid, and pulchre manibus diligentissimis attribuitur lubentia cum oblectatione et per oblectationem sese animans. עשׂה, without obj. accus., signifies often: to accomplish, e.g., Ps. 22:32; here it stands, in a sense, complete in itself, and without object. accus., as when it means "handeln" [agere], Pro 13:16, and particularly to act in the service of God = to offer sacrifice, Exo 10:25; it means here, and at Rut 2:19; Ha…

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).

31:13-15 This wife works to provide food and clothing for her family.