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The Proverbs 31 “Woman of Strength”: an Argument for a Primary-Sense Translation Megan K

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The Proverbs 31 “Woman of Strength”: an Argument for a Primary-Sense Translation Megan K The Proverbs 31 “Woman of Strength”: An Argument for a Primary-Sense Translation Megan K. DeFranza Proverbs 31:10–31 is one of the better-known passages of the Old quantitative disparity remains. The poem found in Proverbs 31 Testament. Many of us hear sermons preached from this text ev- can serve to do just that, but will fail to do so if standard transla- ery Mother’s Day, yet these sermons often miss the meaning of tions are maintained. That Hebrew authors who are often accused this passage. Many pastors hold up the Proverbs 31 woman as of misogynist bias did not flinch from ascribing to a woman the the model for all women, yet they present a distorted and limited same title given to military heroes throughout the Old Testament view of women, hindered as they are by imprecise English trans- should cause students of this text to pause and consider the sig- lations. Given the weight placed upon the Proverbs 31 woman as nificance of such an ascription. an example of “biblical womanhood,” it is essential that we cor- In o order t argue my case, I will look briefly into the historical rect our reading of the text. One of the best ways we can do this is and literary contexts of the Proverbs 31 woman, walk carefully by returning to a more literal or primary-sense translation. but quickly through an examination of the poem itself, and show For a word attested more than 240 times in the Old Testa- the superiority of a primary-sense translation of ’esheth-khayil sa ment, some may find it surprising that scholars cannot agree on the “woman of strength.” a standard translation for khayil in the context of Proverbs 31:10– Historical and literary context 31.e Th range of translations for ’esheth-khayil includes “wife of noble character” (NIV), “virtuous woman” (KJV), “excellent Two sections of Proverbs 31 bear affinity for one another: “The wife” (NAS), “capable wife” (NRS, JPS), “truly capable woman” sayingsf o King Lemuel—an oracle his mother taught him” and (NJB), “worthy wife” (NAB), “woman of worth” (DB1), “valiant the woman of strength. Both hold up women as purveyors of wis- woman” (DRA2), and “virtuous and capable wife” (NLT). What dom who reinforce and illustrate the teaching given throughout maye b even more surprising is how far these translations diverge the entire book of Proverbs. The instructions to the crown prince from the primary sense of khayil.ns I hi entry in the Theological (vv. 3–9) illustrate concern for sexual morality, temperance, and Dictionary of the Old Testament, Hermann Eising explains, “De- justice for the poor, while the portrait of the woman (vv. 10–31) spite the frequent occurrence of khayil in the sense of ‘army,’ its shows the rewards given to those who work hard, practice gener- basic meaning must be given as ‘strength, power.’”3 Yet, all good osity, and fear the Lord. They are models for leaders in the com- translators know that, when it comes to identifying the meanings munitys a well as commoners who provide the “human counter- of words, context is key. The semantic range of any word is deter- part to”5 the personified Woman Wisdom of chapters 1, 8, and minedy b its use in various settings. Thus the range of khayil is 9, providing an elegant inclusio (a theme to mark the beginning broad enough to include, in addition to strength or power, such and the end) to the book as a whole.6 conceptss a efficiency and wealth.4 ts I i the context of Proverbs While noting the important similarities between the wom- 31 that seems problematic for many translators. How should anf o Proverbs 31 and Woman Wisdom, Bruce Waltke makes a one render a term normally appearing in a male military con- strong case for understanding Proverbs 31 as a real woman.7 eH text t when i shows up in the arena of female domestic life? This concludes that she “has been canonized as a role model for all context alone has been perceived by many as providing sufficient Israel for all time. Wise daughters aspire to be like her, wise men grounds for translators to move away from the notion of strength seeko t marry her (v. 10), and all wise people aim to incarnate the or power toward English substitutes that do not maintain the wisdom she embodies, each in his [or her] own sphere of activ- idea of strength as part of their semantic range. ity.”8 ts I i this interpretation—the Proverbs 31 woman as a human In this article, I will argue that translators of Proverbs 31 modelf o personified Wisdom—that will guide the discussion should retain the primary sense of khayil as “strength” for sev- that follows. Proverbs 31:10–31 stands as an alphabetical acrostic eral reasons: first, to convey the primary meaning of the Hebrew poem. Aside from its alphabetical organization, the poem does text; second, to render more carefully the meaning of khayil in not o appear t lend itself to simple structural analyses.9 For this the context of Proverbs 31; and, last, to overcome the disparate reason, I will follow the pattern of many commentators in group- portraitsf o men and women in the Hebrew Bible. Allow me to ing disparate verses by topic in order to unpack this last point. condense my own remarks. Many (modern, Western) women feel isolated from the bibli- cal text, especially the text of the Old Testament. Most of the he- MEGAN K. DEFRANZA is a graduate of Gordon- roes recounted within the world of ancient Israel were men, and Conwell Theological Seminary and a doctoral can- military men at that. These are the facts. Still, the negative im- didate at Marquette University writing her disser- tation on theological anthropology and intersex. pactf o this reality can be mitigated. While female heroes of the She lives with her husband, Andrew, and daugh- Scriptures will always be outnumbered by males, it is important ters, Lórien and Eden, in Beverly, Massachusetts. to show the qualitative similarity between them even while the Priscilla Papers ◆ Vol. 25, No. 1 ◆ Winter 2011 • 21 Introduction of her life.” She brings plunder and other things that are good, so her husband cannot but place his trust in her. Still, the gen- A woman of khayil who can find? Her worth exceeds precious eral terms “good” and “evil” expand the discussion beyond that stones (v. 10).10 of o wealth s that the greatest number of verses in the poem point The poem opens with a question and a declaration that work to- to s this a a major interest, if not the major interest, of the author. gethero t describe the rarity and value of a certain type of woman. Her work ethic and business acumen yield Whilee w are working toward the translation of khayil, there are financial strength other observations that can be made from this introductory verse. First, the finding of this woman recalls other portions of Proverbs She selects wool and flax and delights in working with her that value finding a woman (i.e. obtaining a wife). Proverbs 18:22 hands (v. 13). She stretches out her hands to the distaff, and her states: “He who finds a wife finds a good thing, and obtains favor hands grasp the spindle (v. 19). She makes linen and sells it and from the Lord” (NRS). But this verse also bears striking resem- supplies belts to the merchants. She is like the merchant ships, blanceo t another in reference to personified Wisdom, Proverbs bringing her food from afar (v. 24). She rises while it is still dark 8:35: “For whoever finds me finds life and obtains favor from the and gives food to her household and instructions to her female Lord” (NRS).11 e Th difficulty of finding this woman also recalls servants (v. 15). She considers a field and buys it. From the fruit the difficulty of finding Wisdom, especially as presented by Job of her hands she plants a vineyard (v. 16). She watches over 28.12 Rather, the rarity of this woman—and of Wisdom herself— what goes on in her household and does not eat the bread of only serves to indicate the value of the search. idleness (v. 27). Second, the astute reader will notice the connection between These verses enumerate the types of tasks the senior female in a this passage and the advice given to King Lemuel, which also household would engage in: trading for wool and flax or process- begins with instructions about khayil and women: “Do not give ing w these ra materials from the household supply (vv. 13, 19) your strength (khayil)o t women, your ways to those who de- and selling the excess once her household is provided for (v. 24), stroy kings.”13 n I the context of this oracle, khayil s i variously in- food provision for those in the household (vv. 14–15), oversight terpreted.t I is rendered “strength” by the NIV, TNIV, NAS, and of female servants (v. 15), purchasing property with monies from NRS, and “vigor” or “energy” by the NAB and NJB, respectively. her own income and overseeing its use to increase the financial The Septuagint translators use plouton (“wealth”). Perdue sug- production of the household (v. 16), and general supervision of gests “moral worth,”14 though others (Holliday and Eising) have household affairs. This woman is praised not only for her work, suggested “sexual potency.”15 Bruce Waltke rightly broadens the but also for her attitude (her hands work “with delight” or “will- referenceo t “all that contributes to making him a strong king.”16 ingly,”.
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