This poem is an alphabetical acrostic – with the twenty-two verses matching the twenty-two letters of the Hebrew alphabet. The first verse begins with the first letter of the alphabet, and each subsequent verse begins with the next letter in alphabetical order. It is an A to Z of wisdom.
In terms of subject matter, it concludes the book with the description of the wife of godly character. Some arrangements of the Hebrew canon have Proverbs followed by Ruth. Ruth is described by Boaz as a ‘worthy woman’ (’ēšet ḥayil, Ruth 3:11), the same description used at the beginning of this poem (31:10; also 12:4). The figure of the ideal wife or woman (the same word in Hebrew) is fascinating. Van Leeuwen (1997: 260) comments, ‘Pious Jewish husbands still recite this poem every Sabbath eve in praise of their own wives.’ She is described as bringing advantage to her husband (vv. 11–12). She is a person of high economic and social standing (vv. 21–22), whose husband is important within the community (v. 23). She makes practical business and commercial decisions (vv. 13, 16, 18, 24), and provides well for her household (vv. 14–15, 21, 27) and the needs of others (v. 20). She is virtuous as well as successful (vv. 25–26, 30), and is well regarded by others (v. 28).
In a number of ways she parallels Lady Wisdom in chapters 1 – 9:
While some view her as a depiction of wisdom personified (like Lady Wisdom in chs. 1 – 9), she is at least a woman who exemplifies wisdom, and puts it into practice.1 At the end of the book, then, as a kind of inclusio with chapters 1 – 9, we return to the theme of embracing wisdom, and the reader is reminded of the benefits that wisdom will bring, and is urged to choose wisdom.
Verses 10–12 serve as an introduction setting of the value of this woman. The large central part (vv. 13–27) summarizes her many activities, while the final section (vv. 28–31) outlines those who praise her (see Waltke 2005: 515). The central part could be subdivided into her work in the home (vv. 13–19) and her involvement in the community (vv. 20–27).
10–12. The focus now turns to an amazing woman, variously described as an excellent (esv) or ‘capable’ wife (nrsv, Clifford), a ‘wife of noble character’ (niv) or a ‘valiant woman’ (Wolters). The Hebrew term, ’ēšet ḥayil, can mean a woman/wife of worth or good character (Ruth 3:11), a woman of strength (used with reference to men in Judg. 3:29; 11:1; 1 Sam. 14:52) or a woman of wealth (the female counterpart of Boaz, Ruth 2:1). Since she is an example of wisdom, the focus is on her character or worth. Part of this woman’s value is the realization that such women are uncommon (just to be clear, men like this would be even rarer – see 20:6b; Longman 2006: 541 draws attention to the male counterpart in the wisdom Ps. 112). Like wisdom, her worth far exceeds that of jewels (perhaps ‘rubies’, niv; see 3:15; 8:11). Her husband trusts in her with every part of his being (lit. ‘the heart of her husband trusts in her’; niv, ‘has full confidence in her’), and he will not lack in gain or profit (šālāl normally means ‘spoil’ or ‘plunder’ as in 1:13; 16:19, but has a more general sense of ‘gain’ here; also Ps. 119:162) from her actions and character. Her habitual practice (all the days of her life) is to pay back his trust with what is good, not harmful (v. 12). Details of this are given in the subsequent verses.
13–19. This remarkable woman shows skill and dedication in her work at home. If she is wisdom exemplified, she reminds us that biblical wisdom is not just head knowledge, but rather practical skill in managing to live ‘the good life’ in the everyday world. Wisdom language is used about metalworkers and artisans building the tabernacle (Exod. 31:1–5; 35:10, 25–26, 30–35), a farmer knowing when to plant (Isa. 28:23–29), and a ship’s pilot knowing how to guide a vessel into the harbour (Ezek. 27:8–9). In verse 13 she sources wool and flax/linen for her ‘cottage industry’ (Waltke), and her hands delight in her work. In those days merchant ships were a risky and uncertain adventure, but if successful they brought great reward. She takes initiatives like that, and achieves a good outcome of providing food despite the possible perils of bringing it from afar (v. 14). Her diligence is seen in her rising early (lit. ‘in the middle of the night’, which does not mean the absolute midpoint, but simply that it is still truly dark, i.e. the middle part) and giving food (lit. ‘prey/what is torn’, probably referring to meat, which was a valuable food; Job 24:5; Ps. 111:5) to her household (v. 15). She also manages the servant women (v. 15c) either by providing them with food (portions for her maidens/‘female servants’, esv/niv) or by allocating them ‘appointed tasks’ (‘tasks’, nrsv).2 Further examples of her enterprise are given in verse 16, both in planning to acquire property (a field) and using her previous profits (the fruit of her hands, esv/nrsv; ‘out of her earnings’, niv; the word for hands is that used in v. 13b) to start a new agricultural business (planting a vineyard). She is not simply domesticated and housebound, but also entrepreneurial and risk-taking. Verse 17 adds that she gets herself ready to work (lit. ‘girds her loins with strength’; niv, ‘she sets about her work vigorously’; Steinmann 2009: 630, ‘she rolls up her sleeves’), which is in parallel with ‘she strengthens her arms/shoulders’ (v. 17b). She works physically hard. She perceives that her trading is good (rightly profitable; the same expression is used in 3:14), and applies herself diligently to the task (her lamp does not go out at night, v. 18; Waltke 2005: 526–527 thinks that this rather signifies her enduring prosperity as she never runs out of lamp oil). She is ‘hands on’ in her weaving, reaching out for the distaff and holding the spindle in her palms (v. 19). This amounts to an impressive range of ‘business’ activities in a social setting where such initiatives would be difficult to attempt. In all she does, she shows wisdom, that is, practical skill in living, decision-making and risk-taking.
20–27. This woman of worth actively cares for both her family and the broader community. Brown comments that ‘the home serves as merely her base of operations for her activity in the community’ (1996: 48). She is generous to the marginalized, variously described as the ‘poor/afflicted’ (‘ānî) and the ‘needy’ (’ebyôn, v. 20). She opens her hand/palm to them, and extends her hands to give them what they need. She has no reason to be afraid of snow for her household. While Israel’s climate is usually warm to hot, it does snow on the mountains to the north such as Mount Hermon, and every now and then in Jerusalem and the surrounding Judean hills. Snow is the extreme example of cold weather in this setting, and at such times the members of her household are warm because they are amply clothed (v. 21). ‘Crimson’ (nrsv) or scarlet (esv/niv)3 in clothes represents more expensive garments, which would be warm enough if they needed to be. She is not confined only to cheap or readily available clothes. This detail is explained in the aside given in verse 22, with mention of her having coverings (7:16, perhaps for her bed, so niv/esv) to keep her warm, and clothes of fine linen and purple. Fox (2009: 896) notes that this is the only verse where she looks after herself, and that it is important to the portrait that she does not neglect herself. Purple and crimson are linked as colours of the finest material in Exodus 25:4; 35:6. There is mention of her husband (master/lord, ba‘al) in verse 23, but his inclusion in her ‘story’ implies that this is in part because of her. The gates are the place of civic and legal affairs, and prominence there implies that he is an important and well-respected member of the community (Job 29:7–11). His wife’s many activities would undoubtedly have contributed to his public standing. Her making of clothes has been mentioned or implied already (vv. 13, 17–19, 21–22), but now this is developed in the description of her activities in the marketplace. She not only makes linen garments and girdles/sashes (or belt, 1 Sam. 18:4), but is also actively involved in selling and delivering them to the merchants (v. 24; ‘Canaanites’, probably Phoenicians who were noted traders; Job 41:6). She is a person of enterprise. The poem also looks beyond her activities to her character and priorities in verses 25–27. Using the metaphor of clothing (Clifford 1999: 264 sees it as a metaphor for virtue), verse 25a draws attention to her persevering strength (‘ōz) and her honour (dignity, many evv). Her reputation or character is enhanced rather than undermined by the way she conducts her business and lives her life in the community. She is also not anxious about the future (she laughs at the ‘days’/time to come, v. 25b; Job 5:22). This does not mean that she is frivolous and fails to plan ahead because disaster would not happen to her. Rather, it is because she works hard, has a profitable business (v. 18a) and has provided for any future downturn. She is secure for the future as a result of her careful and sustainable pattern of life. This is elaborated in verse 27, which notes that she keeps careful watch over the household affairs (the value of paying attention to detail!) and works diligently (described colourfully as not eating the bread of idleness, a word used only here in the OT, but related to the root ‘ṣl, meaning ‘to be sluggish, lazy’). Verses 26–27 round off the portrayal of her character, commenting that the words she speaks are ones of wisdom, and when addressed to others are typified by the instruction or perhaps principle (tôrâ, law, instruction) of kindness. The Hebrew word for ‘kindness’ (ḥesed) is a rich one in the OT, variously translated at times as ‘loving kindness’, ‘mercy’ and ‘steadfast love’ (3:3: 21:21). She is wise not only in her actions, but also in her attitudes to those around her.
28–31. This final section rounds off the depiction of this worthy woman by outlining the ways in which others praise her, and specifically mentioning that she is one who fears the Lord. Her family are beneficiaries of her actions and character (vv. 11–12, 15, 21–23, 27), and so both her husband and her children (‘sons’) praise her and call her blessed (v. 28; the verb ’šr in the piel means to pronounce or declare a person blessed, happy or successful). The content of her husband’s praise is set out in verse 29. He notes that many women (lit. ‘daughters’) have acted worthily or excellently (ḥāyil, the same word used to describe her in v. 10), but you have risen above (or surpassed) them all. Verse 30 then sets out what is her most salient characteristic, the aspect of who she is that is most praiseworthy. It is not her hard work, or her economic success, or her charm (ḥēn more commonly means grace, but has the sense of charm or elegance in 5:19; 11:16) or beauty (note her appearance is never the focus of attention in the poem, but nice clothes are mentioned in v. 22b, and a wife’s physical features are commended in 5:19) that are the grounds for praise, but rather that she fears the Lord, that is to say, she respects God as God. This is, of course, the essential foundation of the good life in the book as a whole (1:7; 9:10), and helps to make this final poem a reminder of the core teaching of chapters 1 – 9. The final verse calls on all that she has made or done (the fruit of her hands; her works) to join in this public praise (in the gates). The praise spreads in these ever-widening circles to bear testimony to the way in which her character and life display such a clear example of how to live wisely in the world.
This passage is a rich way to end the book on a high note. While it depicts wisdom exemplified in the life of a woman, it is not a lesson only for women, but for men as well. Both men and women need to be like the ‘Proverbs 31 woman’! As with wisdom in the book as a whole, she establishes herself on the sure foundation of the fear of the Lord. She builds on this with productive activity that benefits her, her family and the community. Her character is shaped by wisdom as well, as she ignores a self-focused lifestyle and shows herself to be a person of great integrity, generosity and care. If we want to know how to live well in God’s world, we need look no further than this passage. While it is developed in the other wisdom books, and indeed the rest of Scripture, her values, actions and character set out the essential elements of a worthy life shaped by wisdom. The ‘good wife’ points us to what Proverbs regards as ‘the good life’.