King James Version
Proverbs 31
31 verses with commentary
The Words of King Lemuel
The words of king Lemuel, the prophecy that his mother taught him.
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KJV Study Commentary
King Lemuel's 'prophecy' (Hebrew 'massa'—oracle) that his mother taught him. Like Agur (chapter 30), Lemuel's identity is uncertain, but his mother's wisdom is preserved in Scripture. This demonstrates God using maternal instruction to convey truth. Reformed theology values the mother's teaching role (Proverbs 1:8, 2 Timothy 1:5). Godly mothers shape children's theology and ethics. This introducti...
Read full commentary →Ellicott’s Commentary for English Readers
**XXXI.**
APPENDIX (*b*)*.*
(1) **The words of king Lemuel. . . .—**More probably this should be translated,” The words of Lemuel, king of Massâ.” (See above on Proverbs 30:1.) “Lemuel,” which most likely signifies (dedicated) “to God,” has been, like Agur, supposed to be a designation of Solomon, but with no good reason.
**The prophecy that his mother taught him.—**Mothers were looked upon with g...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it ...
Read full commentary →What, my son? and what, the son of my womb? and what, the son of my vows?
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KJV Study Commentary
The mother's threefold address—'What, my son? and what, the son of my womb? and what, the son of my vows?'—emphasizes urgency and affection. The Hebrew 'bar bitni' (son of my womb) and 'bar nedarai' (son of my vows) express deep personal investment. She had prayed for this son and dedicated him to God. This echoes Hannah dedicating Samuel (1 Samuel 1:11). Reformed theology values dedicating childr...
Read full commentary →Ellicott’s Commentary for English Readers
(2) **What, my son**?—*i.e.*, what shall I say? The question, thrice repeated, shows her extreme anxiety to give good advice to this son, who was “tender, and only beloved in the sight of his mother.”
**The son of my vows.**—Perhaps given, like Samuel, in answer to her prayers and vows.
Jamieson-Fausset-Brown Bible Commentary
22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it ...
Read full commentary →Give not thy strength unto women, nor thy ways to that which destroyeth kings.
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KJV Study Commentary
Lemuel's mother warns: 'Give not thy strength unto women, nor thy ways to that which destroyeth kings.' The Hebrew 'chayil' (strength/substance) and 'derek' (ways/paths) refer to energy and life direction. Sexual immorality has destroyed many rulers—think of David, Solomon, and countless others. Reformed theology recognizes sexual sin's particular destructiveness to leaders. Those in authority fac...
Read full commentary →Ellicott’s Commentary for English Readers
(3) **Nor thy ways to that which destroyeth kings.**—A slight change in the punctuation will give a better sense, “to those that destroy kings,” *i.e.*, women. Give not thy life to dissipation at their bidding. (Comp. Proverbs 6:24, *sqq.*; 1Kings 11:1).
Jamieson-Fausset-Brown Bible Commentary
22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it ...
Read full commentary →It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes strong drink:
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KJV Study Commentary
It is 'not for kings to drink wine; nor for princes strong drink.' The Hebrew 'yayin' (wine) and 'shekar' (strong drink/beer) should be avoided by rulers. Alcohol impairs judgment, making it particularly dangerous for those making important decisions. Reformed theology doesn't necessarily mandate total abstinence but warns against alcohol's dangers, especially for leaders. Clear thinking is essent...
Read full commentary →Ellicott’s Commentary for English Readers
(4) **It is not for kings to drink wine.**—Another of the temptations of kings. (Comp. 1Kings 16:9; 1Kings 20:16; Ecclesiastes 10:17.) Perversion of justice as the result of revelry is also noted by Isaiah (Isaiah 5:22-23). Comp. St. Paul’s advice to “use this world so as not abusing,” or rather “using it to the full” (1Corinthians 7:31)
Jamieson-Fausset-Brown Bible Commentary
22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it ...
Read full commentary →Lest they drink, and forget the law, and pervert the judgment of any of the afflicted . prevert: Heb. alter of any: Heb. of all the sons of affliction
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KJV Study Commentary
The danger: 'Lest they drink, and forget the law, and pervert the judgment of any of the afflicted.' Intoxication leads to forgetting God's law ('torah') and perverting justice ('mishpat'). Those who drink risk corrupting judgment, especially harming the vulnerable ('ani'—afflicted/poor). Reformed theology insists leaders must maintain clear minds to administer justice impartially. Substance abuse...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it ...
Read full commentary →Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts. of: Heb. bitter of soul
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KJV Study Commentary
<strong>Give strong drink unto him that is ready to perish</strong>—The Hebrew <em>shekar</em> (שֵׁכָר, strong drink) refers to fermented beverages beyond wine. King Lemuel's mother instructs that intoxicants have legitimate medicinal use for those in extremis—<strong>ready to perish</strong> (אֹבֵד, 'oved, perishing/dying). This is not license for rulers (v. 4-5) but compassionate palliative care...
Read full commentary →Ellicott’s Commentary for English Readers
(6) **Give strong drink unto him that is ready to perish.**—For this is not waste, but an advantageous use of God’s gift. (Comp. St. Paul’s advice, 1Timothy 5:23.) It was out of a merciful remembrance of this passage that the pious ladies of Jerusalem used to provide a medicated drink for criminals condemned to be crucified, in order to deaden their pain. This was offered to our Lord (Matthew 27:3...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it ...
Read full commentary →Let him drink, and forget his poverty, and remember his misery no more.
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KJV Study Commentary
<strong>Let him drink, and forget his poverty</strong>—The Hebrew <em>rishon</em> (רִישׁוֹן, poverty/lack) describes destitution. For one <strong>ready to perish</strong> (v. 6), temporary forgetfulness of suffering is merciful. The phrase <strong>remember his misery no more</strong> (וַעֲמָלוֹ לֹא יִזְכָּר־עוֹד, va'amalo lo yizkar-od) speaks to compassionate relief from <em>amal</em> (עָמָל, toil...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
22-31. Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it ...
Read full commentary →Open thy mouth for the dumb in the cause of all such as are appointed to destruction. such: Heb. the sons of destruction
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KJV Study Commentary
<strong>Open thy mouth for the dumb</strong>—The Hebrew <em>illem</em> (אִלֵּם, mute/speechless) describes those unable to advocate for themselves. <strong>In the cause of all such as are appointed to destruction</strong> translates בְּנֵי חֲלוֹף (benei chalof), literally 'sons of passing away' or those vulnerable to being forgotten/destroyed. This is the first command of the <em>eshet chayil</em>...
Read full commentary →Ellicott’s Commentary for English Readers
(8) **Open thy mouth for the dumb.—**Who cannot from timidity or ignorance plead his own cause, and who would therefore be crushed by his antagonist.
**Such as are appointed to** **destruction.—**Certain to perish if left unaided. Comp. Job’s account of his exertions for victims of high-handed oppression, an ever recurring evil under weak despotic governments (Job 29:12, *sqq.*)*.*
Jamieson-Fausset-Brown Bible Commentary
32-36. Such an attribute men are urged to seek.
Open thy mouth, judge righteously, and plead the cause of the poor and needy.
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KJV Study Commentary
<strong>Judge righteously</strong>—The Hebrew <em>tzedek</em> (צֶדֶק, righteousness/justice) demands covenant faithfulness in legal matters. <strong>Plead the cause of the poor and needy</strong> uses <em>din</em> (דִּין, to judge/vindicate) and specifies <em>ani</em> (עָנִי, afflicted/poor) and <em>evyon</em> (אֶבְיוֹן, needy). This parallelism emphasizes both right judgment and active defense of...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
32-36. Such an attribute men are urged to seek.
The Excellent Wife
Who can find a virtuous woman? for her price is far above rubies.
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KJV Study Commentary
Who can find a virtuous woman? for her price is far above rubies. This opening verse of the celebrated acrostic poem known as the 'Proverbs 31 woman' presents a rhetorical question that frames women of genuine virtue (Hebrew: chayil, often translated as 'excellence' or 'strength') as extraordinarily rare and invaluable. The question 'Who can find her?' suggests that such women are not common; they...
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APPENDIX (c).—THE PRAISE OF A GOOD WIFE. (Proverbs 31:10, *sqq.*)
This is written in the form of an acrostic, the twenty-two verses composing it each commencing with a letter of the Hebrew alphabet. This may have been done, as in the case of several of the psalms, which are of a didactic character (e.g., 25, 34, 37, 119), to render it more easy for committal to memory. By some writers the acrostic...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
32-36. Such an attribute men are urged to seek.
The heart of her husband doth safely trust in her, so that he shall have no need of spoil.
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KJV Study Commentary
<strong>The heart of her husband doth safely trust in her</strong>—The <em>eshet chayil</em> (אֵשֶׁת חַיִל, woman of valor) begins not with her industry but with trustworthiness. The Hebrew <em>batach</em> (בָּטַח, to trust/rely upon) describes confident security. Her husband's heart (לֵב, lev)—the seat of will and wisdom—can rest in her character. <strong>He shall have no need of spoil</strong> (...
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(11) **So that he shall have no need of spoil.—**Rather, *shall have no lack of gain. *His incomings constantly increase from the prudent care of his wife.
Jamieson-Fausset-Brown Bible Commentary
32-36. Such an attribute men are urged to seek.
She will do him good and not evil all the days of her life.
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KJV Study Commentary
<strong>She will do him good and not evil all the days of her life</strong>—The Hebrew contrast is stark: <em>tov</em> (טוֹב, good) versus <em>ra'</em> (רָע, evil/harm). The phrase <strong>all the days of her life</strong> (כֹּל יְמֵי חַיֶּיהָ, kol yemei chayeha) emphasizes covenant permanence—not selective kindness but lifelong faithfulness. The verb <em>gamal</em> (גָּמַל, to deal with/requite) ...
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32-36. Such an attribute men are urged to seek.
She seeketh wool, and flax, and worketh willingly with her hands.
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KJV Study Commentary
<strong>She seeketh wool, and flax</strong>—The Hebrew <em>darash</em> (דָּרַשׁ, to seek/inquire) implies diligent searching, not passive acquisition. <em>Tzemer</em> (צֶמֶר, wool) and <em>pishtim</em> (פִּשְׁתִּים, flax/linen) were primary textile materials—wool for warmth, linen for coolness and priestly garments. <strong>Worketh willingly with her hands</strong> combines <em>chefetz</em> (חֵפֶץ...
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(13) **And worketh willingly with her hands.—**Literally, *with the pleasure or willingness of her hands; *they, as it were, catch her willing spirit.
She is like the merchants' ships; she bringeth her food from afar.
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KJV Study Commentary
<strong>She is like the merchants' ships</strong>—The Hebrew <em>oniyot socher</em> (אֳנִיּוֹת סֹחֵר, merchant vessels) references Phoenician trading ships that brought exotic goods from distant ports. <strong>She bringeth her food from afar</strong> (מִמֶּרְחָק תָּבִיא לַחְמָהּ, mimerchaq tavi lachmah)—not mere geographic distance but economic sophistication. She imports quality goods, understand...
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(14) **She bringeth her food from afar.—**Looks for opportunities of buying cheaply at a distance from home, instead of paying a larger price on the spot.
Jamieson-Fausset-Brown Bible Commentary
CHAPTER 9 Pr 9:1-18. The commendation of wisdom is continued, under the figure of a liberal host, and its provisions under that of a feast (compare Lu 14:16-24). The character of those who are invited is followed by a contrasted description of the rejectors of good counsel; and with the invitations of wisdom are contrasted the allurement of the wicked woman.
**1. house--**(compare Pr 8:34).
**h...
Read full commentary →She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens.
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KJV Study Commentary
<strong>She riseth also while it is yet night</strong>—The Hebrew <em>b'od lailah</em> (בְּעוֹד לַיְלָה, while still night) describes rising before dawn. <strong>Giveth meat to her household</strong> uses <em>teref</em> (טֶרֶף, prey/food), originally referring to a hunter's catch—provision through effort. <strong>And a portion to her maidens</strong> (וְחֹק לְנַעֲרֹתֶיהָ, v'choq l'na'aroteha) show...
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(15) **And giveth meat to her household, and a portion to her maidens.—**Gives out food for her household, and the allotted portion of provisions (comp. Proverbs 30:8) or work (comp. Exodus 5:14) to her maidens.
Jamieson-Fausset-Brown Bible Commentary
**2. mingled--**to enhance the flavor (Pr 23:30; Is 5:22).
**furnished--**literally, "set out," "arranged."
She considereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard. buyeth: Heb. taketh
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KJV Study Commentary
<strong>She considereth a field, and buyeth it</strong>—The Hebrew <em>zamam</em> (זָמַם, to consider/plan) implies careful deliberation, not impulsive acquisition. <strong>With the fruit of her hands she planteth a vineyard</strong> (מִפְּרִי כַפֶּיהָ נָטְעָה כָּרֶם, mipri kappeha nat'ah karem)—she funds the purchase from her own earnings (<em>pri</em>, פְּרִי, fruit), demonstrating both independ...
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(16) **She considereth a field.—**Fixes upon a suitable one for purchase.
**With the fruit of her hands.—**With her savings she buys a vineyard and stocks it.
Jamieson-Fausset-Brown Bible Commentary
**3. maidens--**servants to invite (compare Psa 68:11; Is 40:9).
**highest places--**ridges of heights, conspicuous places.
She girdeth her loins with strength, and strengtheneth her arms.
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KJV Study Commentary
<strong>She girdeth her loins with strength, and strengtheneth her arms</strong> (חָגְרָה בְעוֹז מָתְנֶיהָ)—This verse begins with the ע (<em>ayin</em>) line of the acrostic poem. To 'gird the loins' (<em>chagar motneha</em>) is warrior language (Judges 18:16, 1 Samuel 25:13), picturing tucking robes into the belt for vigorous action. The <em>eshet chayil</em> (valiant woman) approaches domestic l...
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4-6. (Compare Pr 1:4; 6:32). Wisdom not only supplies right but forbids wrong principles.
She perceiveth that her merchandise is good: her candle goeth not out by night. She: Heb. She tasteth
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KJV Study Commentary
<strong>She perceiveth that her merchandise is good</strong> (<em>ta'amah ki-tov sachra</em>)—The verb 'perceiveth' (<em>ta'am</em>) means to taste, discern, or have good judgment. This is the פ (<em>pe</em>) line of the acrostic. The <em>eshet chayil</em> is not merely industrious but discerning—she evaluates quality, understands market value, and takes satisfaction in excellent work. <em>Sachar<...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
4-6. (Compare Pr 1:4; 6:32). Wisdom not only supplies right but forbids wrong principles.
She layeth her hands to the spindle, and her hands hold the distaff.
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KJV Study Commentary
<strong>She layeth her hands to the spindle, and her hands hold the distaff</strong>—The צ (<em>tsade</em>) line uses the imagery of textile production, fundamental to ancient economies. The <em>kishor</em> (spindle) was held in one hand to twist fibers, while the <em>pelek</em> (distaff) held the unspun material. This verse emphasizes practical skill—competent hands (<em>yadeha</em>, repeated twi...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
4-6. (Compare Pr 1:4; 6:32). Wisdom not only supplies right but forbids wrong principles.
She stretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy. She: Heb. She spreadeth
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KJV Study Commentary
<strong>She stretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy</strong>—The ק (<em>qoph</em>) line shifts from industry to charity. The same hands that worked spindle and distaff (v.19) now extend to the <em>ani</em> (poor/afflicted) and <em>evyon</em> (needy/destitute). The parallel verbs (<em>paresah</em>—stretch out; <em>shalchah</em>—reach forth) emphasize acti...
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(20) **She streteheth out her hand to the poor.—**Either in sympathy or with alms; “yea, she reacheth forth (both) her hands to the needy;” she is keenly alive *to their sorrows, *and pities them and aids them with all her power.
Jamieson-Fausset-Brown Bible Commentary
**7-8. shame--**(Compare Pr 3:35).
**a blot--**or, "stain on character." Both terms denote the evil done by others to one whose faithfulness secures a wise man's love.
She is not afraid of the snow for her household: for all her household are clothed with scarlet. scarlet: or, double garments
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KJV Study Commentary
<strong>She is not afraid of the snow for her household: for all her household are clothed with scarlet</strong>—The ש (<em>shin</em>) line depicts providential foresight. <em>Sheleg</em> (snow) was rare in ancient Israel but represents winter cold and hardship. The <em>eshet chayil</em> feels no fear (<em>lo tira</em>) because her planning ensures readiness. <em>Shanim</em> (scarlet) likely refer...
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(21) **She is not afraid of the snow.—**Not uncommon in winter-time in Palestine and the neighbouring countries. (Comp. 2Samuel 23:20; Psalm 147:16.)
**All her household are clothed with scarlet, **which by its very colour suggests warmth and comfort.
Jamieson-Fausset-Brown Bible Commentary
**7-8. shame--**(Compare Pr 3:35).
**a blot--**or, "stain on character." Both terms denote the evil done by others to one whose faithfulness secures a wise man's love.
She maketh herself coverings of tapestry; her clothing is silk and purple.
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KJV Study Commentary
<strong>She maketh herself coverings of tapestry; her clothing is silk and purple</strong>—Continuing the ש (<em>shin</em>) line, this verse describes <em>marvadim</em> (coverings/quilts) and <em>shesh v'argaman</em> (fine linen and purple). While verse 21 emphasized her household's welfare, verse 22 shows she doesn't neglect herself. Purple dye, extracted laboriously from murex snails, signified ...
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9. The more a wise man learns, the more he loves wisdom.
Her husband is known in the gates, when he sitteth among the elders of the land.
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KJV Study Commentary
<strong>Her husband is known in the gates, when he sitteth among the elders of the land</strong>—The ש (<em>shin</em>) line continues, showing the <em>eshet chayil's</em> impact on her husband's public standing. The 'gates' (<em>she'arim</em>) were the civic center where elders adjudicated disputes, conducted business, and governed (Ruth 4:1-11, Proverbs 22:22). To 'sit among the elders' (<em>yosh...
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(23) **Her husband is known in the gates.—**See above on Proverbs 22:22. Instead of being a hindrance to her husband’s advancement, she furthers it. Her influence for good extends to him also. Having no domestic anxieties, he is set free to do his part in public life.
Jamieson-Fausset-Brown Bible Commentary
10. (Compare Pr 1:7).
**of the holy--**literally, "holies," persons or things, or both. This knowledge gives right perception.
She maketh fine linen, and selleth it; and delivereth girdles unto the merchant.
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KJV Study Commentary
<strong>She maketh fine linen, and selleth it; and delivereth girdles unto the merchant</strong>—The ש (<em>shin</em>) line concludes with commercial enterprise. <em>Sadin</em> (fine linen) refers to quality undergarments or sheets, while <em>chagor</em> (girdles/sashes) were essential clothing items and trade goods. The verbs emphasize active commerce: she <em>makes</em> (<em>ta'aseh</em>), <em>s...
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11. (Compare Pr 3:16-18; 4:10).
Strength and honour are her clothing; and she shall rejoice in time to come.
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KJV Study Commentary
Strength and honour are her clothing; and she shall rejoice in time to come. This verse shifts the metaphorical language from external adornment (rubies, fine clothing) to virtue itself becoming her true apparel. The image of 'strength and honour' (Hebrew: oz and hadar—might, power, splendor, and glory) as 'clothing' suggests that these are not merely internal qualities but visible, publicly recog...
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(25) **Strength and honour are her clothing.—**She never parts with them; they serve her, like clothing, for protection and ornament. (Comp. Psalm 104:1.)
**And she shall rejoice in time to come.—**Rather, *smiles at the coming day; *does not fear the future.
Jamieson-Fausset-Brown Bible Commentary
12. You are mainly concerned in your own conduct.
She openeth her mouth with wisdom; and in her tongue is the law of kindness.
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KJV Study Commentary
<strong>She openeth her mouth with wisdom; and in her tongue is the law of kindness</strong>—The פ (<em>pe</em>, meaning 'mouth') line fittingly addresses speech. <em>Chokhmah</em> (wisdom) encompasses skill, discernment, and moral insight—the central theme of Proverbs itself. Her words aren't idle chatter but edifying counsel. The parallel <em>torat-chesed</em> (law/teaching of kindness) suggests...
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(26) **She openeth her mouth with wisdom.—**She is not a mere household drudge, with no thought beyond providing food and clothing for her family. She cares for their higher interests, and knows how to guide them with her wisdom.
**In her tongue is the law of kindness.—**Kindness is the law by which she regulates all her words.
Jamieson-Fausset-Brown Bible Commentary
**13. foolish woman--**or literally, "woman of folly," specially manifested by such as are described.
**clamorous--**or, "noisy" (Pr 7:11).
**knoweth nothing--**literally, "knoweth not what," that is, is right and proper.
She looketh well to the ways of her household, and eateth not the bread of idleness.
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KJV Study Commentary
<strong>She looketh well to the ways of her household, and eateth not the bread of idleness</strong>—The צ (<em>tsade</em>) line uses <em>tsophiyah</em> (watches over/oversees), a term for watchmen or sentinels (Isaiah 52:8, Ezekiel 3:17). The <em>eshet chayil</em> vigilantly monitors her household's <em>halikhot</em> (ways/doings)—not micromanaging but exercising responsible oversight. This is ac...
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**14. on a seat--**literally, "throne," takes a prominent place, impudently and haughtily.
Her children arise up, and call her blessed; her husband also, and he praiseth her.
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KJV Study Commentary
<strong>Her children arise up, and call her blessed; her husband also, and he praiseth her</strong>—The ק (<em>qoph</em>) line reveals the fruit of the <em>eshet chayil's</em> labor: spontaneous honor from her family. <em>Qamu</em> (arise) suggests public declaration, not private sentiment—her children openly proclaim her <em>blessed</em> (<em>asher</em>, happy/fortunate). The husband's praise (<e...
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15-16. to allure those who are right-minded, and who are addressed as in Pr 9:4, as
**simple--**that is, easily led (Pr 1:4) and unsettled, though willing to do right.
Many daughters have done virtuously, but thou excellest them all. have: or, have gotten riches
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KJV Study Commentary
<strong>Many daughters have done virtuously, but thou excellest them all</strong>—The ר (<em>resh</em>) line contains the husband's direct praise (continuing from v.28). <em>Banot</em> (daughters) here means capable women generally, and <em>asu chayil</em> (have done valiantly) uses the same root as <em>eshet chayil</em> (v.10). He acknowledges that many women demonstrate excellence, but his wife ...
Read full commentary →Ellicott’s Commentary for English Readers
(29) **Many daughters—***i.e.*, women (Genesis 30:13; Song of Solomon 6:9); a term of affection.
Jamieson-Fausset-Brown Bible Commentary
15-16. to allure those who are right-minded, and who are addressed as in Pr 9:4, as
**simple--**that is, easily led (Pr 1:4) and unsettled, though willing to do right.
Favour is deceitful, and beauty is vain: but a woman that feareth the LORD, she shall be praised.
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KJV Study Commentary
Favour is deceitful, and beauty is vain: but a woman that feareth the LORD, she shall be praised. This climactic verse of the Proverbs 31 acrostic provides the theological and moral capstone to the entire portrait. The opening declarations—that favour (Hebrew: chen, grace, charm) and beauty (Hebrew: yofi) are deceitful and vain—might seem harsh or world-denying, but they represent essential wisdom...
Read full commentary →Ellicott’s Commentary for English Readers
(30) **Favour is deceitful, and beauty is vain.—**Outward graces do not last; praise that will be real and enduring is for those only who fear the Lord, and, out of regard for Him, perform the duties of life as the “virtuous woman” here described.
Jamieson-Fausset-Brown Bible Commentary
17. The language of a proverb, meaning that forbidden delights are sweet and pleasant, as fruits of risk and danger.
Give her of the fruit of her hands; and let her own works praise her in the gates.
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KJV Study Commentary
<strong>Give her of the fruit of her hands</strong> (תְּנוּ־לָהּ מִפְּרִי יָדֶיהָ, <em>tenu-lah mippri yadeha</em>)—נָתַן (<em>natan</em>, 'give, bestow') to the Proverbs 31 woman מִן (<em>min</em>, 'from') פְּרִי (<em>peri</em>, 'fruit, produce') of her יָדַיִם (<em>yadayim</em>, 'hands'). She deserves recognition and reward for her work. This is not charity but justice—her labor has earned honor...
Read full commentary →Ellicott’s Commentary for English Readers
(31) **Give her of the fruit of her hands—***i.e.*, honour her for her noble life, “and *let *her own works praise her in the gates;” let them be recounted when men meet together; the mere mention of them will be sufficient, as no words could add anything to her praise.
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Ellicott's Commentary for English Readers
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Jamieson-Fausset-Brown Bible Commentary
18. (Compare Pr 2:18, 19; 7:27).