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Proverbes 31

7 traductions · lu à travers 12 traditions.

NCB · Nouvelle Bible du Consensus

1The words of King Lemuel, the oracle that his mother taught him: 2"What, my son? And what, son of my womb? And what, son of my vows? 3Do not give your strength to women, nor your ways to that which destroys kings. 4It is not for kings, Lemoel, it is not for kings to drink wine, nor for rulers to ask, 'Where is strong drink?' 5lest he drink and forget the decree, and pervert the cause of all the sons of affliction. 6Give strong drink to the perishing, and wine to the bitter of soul. 7Let him drink and forget his poverty, and remember his misery no more. 8Open your mouth for the mute, in the cause of all who are left desolate. 9Open your mouth, judge righteously, and defend the cause of the poor and needy." 10A woman of valor, who can find? For her value is far beyond rubies. 11The heart of her husband trusts in her, and he will lack no spoil. 12She does him good, and not evil, all the days of her life. 13She seeks wool and flax, and works willingly with her palms. 14She is like the ships of the merchant; she brings her bread from afar. 15She rises while it is yet night, and gives prey to her household, and an allotted portion to her maidens. 16She considers a field, and acquires it; with the fruit of her palms she plants a vineyard. 17She girds her loins with strength, and strengthens her arms. 18She tastes that her merchandise is good; her lamp does not go out by night. 19She extends her hands to the distaff, and her palms hold the spindle. 20She opens her palm to the poor, and reaches out her hands to the needy. 21She is not afraid of the snow for her household, for all her household are clothed in scarlet. 22She makes coverings of tapestry for herself; her clothing is fine linen and purple. 23Her husband is known in the gates, when he sits among the elders of the land. 24She makes linen garments and sells them, and supplies a sash to the Canaanite. 25Strength and dignity are her clothing, and she laughs at the days to come. 26She opens her mouth with wisdom, and the teaching of kindness is on her tongue. 27She watches over the ways of her household, and does not eat the bread of idleness. 28Her sons rise up and call her blessed; her husband also, and he praises her: 29"Many daughters have done valiantly, but you surpass them all." 30Charm is deceitful, and beauty is vain; but a woman who fears the LORD, she will be praised. 31Give her of the fruit of her hands, and let her works praise her in the gates.

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Ce sur quoi les traditions s’accordent

Across all traditions, Proverbs 31 opens with a mother's royal instruction to her son, warning against destructive vices and commanding him to defend the destitute, and concludes with an acrostic poem praising the industriousness, charity, and wisdom of a virtuous woman. It is broadly affirmed that the woman's fear of the Lord is the covenantal root of faith from which her praiseworthy works flow, and she is broadly interpreted allegorically as the true Church. Some traditions further utilize… Connectez-vous pour lire le consensus complet →

Partagé par la plupart, mais pas par toutes

  • The woman's fear of the Lord is identified as the covenantal root of faith from which her praiseworthy works flow. (8 affirm)
  • The virtuous woman is allegorically interpreted as the true Church. (7 affirm)

Là où les traditions diffèrent

  • The bread brought from afar allegorically represents the Church providing the Eucharist and heavenly teaching.

    catholic: QUALIFY; orthodox: AFFIRM; baptist: QUALIFY

  • The woman's ordinary domestic and economic duties are holy vocations that serve as a corrective to the elevation of celibate monasticism.

    orthodox: DENY; lutheran: AFFIRM

  • The virtues of the woman, particularly her manual labor and fortitude, are applied as the paradigm for monastic asceticism.

    catholic: QUALIFY; orthodox: AFFIRM; lutheran: DENY

  • The passage establishes a normative complementarian pattern prioritizing a woman's domestic management over idleness.

    methodist: QUALIFY; pentecostal: QUALIFY; adventist: QUALIFY; restorationist: AFFIRM

  • The woman of worth embodies Lady Wisdom, emphasizing her significant economic independence and public agency.

    anglican: AFFIRM; restorationist: DENY

  • The commands to speak for the mute and defend the poor establish a primary mandate for civil magistrates and believers to advocate for the marginalized.

    catholic: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: QUALIFY; methodist: AFFIRM; anabaptist: QUALIFY; pentecostal: AFFIRM; adventist: AFFIRM

  • The warning against rulers drinking wine establishes a moral principle demanding total abstinence from alcohol for all believers.

    oriental-orthodox: QUALIFY; baptist: AFFIRM; methodist: AFFIRM; adventist: AFFIRM; restorationist: AFFIRM

  • The acrostic of the virtuous woman is used as the primary liturgical reading for the feasts of female saints and martyrs.

    catholic: QUALIFY; orthodox: QUALIFY; oriental-orthodox: AFFIRM; anglican: QUALIFY

  • The text is traditionally used in nuptial liturgies to instruct couples on the vocation of marriage.

    catholic: AFFIRM; anglican: QUALIFY; lutheran: QUALIFY

Comment chaque tradition l’interprète

Chaque lecture a été générée isolément — aucune tradition ne voit la réponse d’une autre.

Catholic

Proverbs 31 concludes the book with two distinct sections: a mother's instruction to her royal son, King Lemuel, on avoiding the destructive vices of lust and drunkenness in order to rule justly and advocate for the marginalized (verses 1-9); and an acrostic poem extolling the 'valiant woman' (verses 10-31). In its original sapiential setting, it provides a paired portrait of the ideal king and the ideal wife. The poem praises the woman's formidable industry, economic acumen, charity, and fear of the Lord, culminating in the declaration that her works themselves praise her. The Latin tradition's translation of the Hebrew 'hayil' as 'fortis' (valiant) profoundly shaped the Catholic reading, shifting the emphasis from mere moral virtue to dynamic spiritual fortitude. Reception: The Catholic tradition receives this chapter on literal, allegorical, and moral levels. Magisterially, the literal praise of the woman is embraced as a foundational text for the 'feminine genius'; John Paul II reads the valiant woman as a biblical archetype of women's inherent dignity and active participation in both the domestic and public spheres. Typologically, a vast patristic and medieval tradition interprets the 'Mulier fortis' as an allegory for the Church. Augustine and Bede the Venerable identify the woman as the Catholic Church, her husband as Christ, and her industrious management of the household as the Church's pastoral care of souls. Her bringing 'bread from afar' (verse 14) is frequently read typologically as the Church providing the Eucharist, while her provision of garments against the snow (verse 21) signifies the protection of grace and baptism. Mariologically, the passage is naturally applied to the Blessed Virgin Mary as the preeminent exemplar of the valiant woman. In the Eastern patristic tradition, Gregory of Nyssa applies the traits of the virtuous woman to his sister, establishing a long-standing tradition of reading the text as an icon of the spiritual fruitfulness and ascetic labor of holy women.

Eastern Orthodox

In its immediate context, Proverbs 31 consists of two distinct parts: the oracle taught to King Lemuel by his mother (verses 1-9) and an acrostic poem praising the 'valiant' or 'virtuous' woman (verses 10-31). The queen mother's instruction cautions the king against the destructive vices of unbridled lust and drunkenness, urging him instead to preserve his clarity of mind to judge righteously and advocate for the mute, the poor, and the desolate. The subsequent acrostic describes an ideal wife of extraordinary industry, economic wisdom, strength, and charity, whose household management and fear of the Lord secure lasting honor for her family and praise from her husband and children. Reception: Eastern Orthodox reception of this chapter is profoundly shaped by the Septuagint, which translates the Hebrew 'eshet chayil' (virtuous/worthy woman) as 'gynaika andreian'—a courageous, valiant, or 'manly' woman (verse 10). This translation anchors a patristic consensus that views the passage not merely as domestic advice, but as a portrait of spiritual heroism and ascetic fortitude. Allegorically, the tradition identifies the valiant woman with the Church. In compilations of patristic exegesis such as Procopius of Gaza's catena, her household represents the world of the faithful, and her 'bread from afar' (verse 14) is understood sacramentally as heavenly doctrine and the Eucharist. Additionally, the woman's weaving of wool and flax (verses 13, 19) is interpreted Mariologically; the Fathers frequently describe the Theotokos as the one who wove the garment of the incarnate Word's flesh. Her children rising to call her blessed (verse 28) is read as a prophetic anticipation of the Church's veneration of the Mother of God.

Oriental Orthodox

Proverbs 31 concludes the book with two distinct sections: the instructions of King Lemuel's mother (verses 1-9) warning against the corrupting influences of lust and strong drink while urging him to defend the poor and mute; and an alphabetic acrostic poem (verses 10-31) praising the 'virtuous woman' for her industriousness, economic prudence, care for her household, wisdom, and supreme fear of the Lord. Reception: Oriental Orthodox reception of this chapter is thoroughly typological and ascetic. The Alexandrian and Syriac traditions historically look past the literal domestic framing of the 'virtuous woman' (verses 10-31) to identify her as a dual type: the Holy Church and the Theotokos (the Virgin Mary). Ephrem the Syrian notably reads verse 14, which compares the woman to 'merchants' ships' bringing 'bread from afar,' as a direct prefiguration of the Virgin Mary carrying Christ, the heavenly Bread of Life, into the world. Her household clothed in scarlet (verse 21) is frequently interpreted as the Church's faithful clothed and protected by the blood of Christ. Additionally, the warnings addressed to King Lemuel (verses 3-5) are absorbed into the tradition's ascetic framework. Aphrahat the Persian Sage applies the command that kings should not drink wine to the early Syriac ascetics, arguing that those who possess spiritual royalty must completely abstain from earthly intoxicants lest they 'forget the law' of their sacred vows.

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Toutes les traductions

Le même chapitre dans 7 traductions du domaine public.

WEB · World English Bible

1The words of King Lemuel—the revelation which his mother taught him: 2“Oh, my son! Oh, son of my womb! Oh, son of my vows! 3Don’t give your strength to women, nor your ways to that which destroys kings. 4It is not for kings, Lemuel, it is not for kings to drink wine, nor for princes to say, ‘Where is strong drink?’ 5lest they drink, and forget the law, and pervert the justice due to anyone who is afflicted. 6Give strong drink to him who is ready to perish, and wine to the bitter in soul. 7Let him drink, and forget his poverty, and remember his misery no more. 8Open your mouth for the mute, in the cause of all who are left desolate. 9Open your mouth, judge righteously, and serve justice to the poor and needy.” 10Who can find a worthy woman? For her value is far above rubies. 11The heart of her husband trusts in her. He shall have no lack of gain. 12She does him good, and not harm, all the days of her life. 13She seeks wool and flax, and works eagerly with her hands. 14She is like the merchant ships. She brings her bread from afar. 15She rises also while it is yet night, gives food to her household, and portions for her servant girls. 16She considers a field, and buys it. With the fruit of her hands, she plants a vineyard. 17She arms her waist with strength, and makes her arms strong. 18She perceives that her merchandise is profitable. Her lamp doesn’t go out by night. 19She lays her hands to the distaff, and her hands hold the spindle. 20She opens her arms to the poor; yes, she extends her hands to the needy. 21She is not afraid of the snow for her household, for all her household are clothed with scarlet. 22She makes for herself carpets of tapestry. Her clothing is fine linen and purple. 23Her husband is respected in the gates, when he sits among the elders of the land. 24She makes linen garments and sells them, and delivers sashes to the merchant. 25Strength and dignity are her clothing. She laughs at the time to come. 26She opens her mouth with wisdom. Kind instruction is on her tongue. 27She looks well to the ways of her household, and doesn’t eat the bread of idleness. 28Her children rise up and call her blessed. Her husband also praises her: 29“Many women do noble things, but you excel them all.” 30Charm is deceitful, and beauty is vain; but a woman who fears Yahweh, she shall be praised. 31Give her of the fruit of her hands! Let her works praise her in the gates!

KJV · King James Version

1The words of king Lemuel, the prophecy that his mother taught him. 2What, my son? and what, the son of my womb? and what, the son of my vows? 3Give not thy strength unto women, nor thy ways to that which destroyeth kings. 4It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes strong drink: 5Lest they drink, and forget the law, and pervert the judgment of any of the afflicted. 6Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts. 7Let him drink, and forget his poverty, and remember his misery no more. 8Open thy mouth for the dumb in the cause of all such as are appointed to destruction. 9Open thy mouth, judge righteously, and plead the cause of the poor and needy. 10Who can find a virtuous woman? for her price is far above rubies. 11The heart of her husband doth safely trust in her, so that he shall have no need of spoil. 12She will do him good and not evil all the days of her life. 13She seeketh wool, and flax, and worketh willingly with her hands. 14She is like the merchants’ ships; she bringeth her food from afar. 15She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens. 16She considereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard. 17She girdeth her loins with strength, and strengtheneth her arms. 18She perceiveth that her merchandise is good: her candle goeth not out by night. 19She layeth her hands to the spindle, and her hands hold the distaff. 20She stretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy. 21She is not afraid of the snow for her household: for all her household are clothed with scarlet. 22She maketh herself coverings of tapestry; her clothing is silk and purple. 23Her husband is known in the gates, when he sitteth among the elders of the land. 24She maketh fine linen, and selleth it; and delivereth girdles unto the merchant. 25Strength and honour are her clothing; and she shall rejoice in time to come. 26She openeth her mouth with wisdom; and in her tongue is the law of kindness. 27She looketh well to the ways of her household, and eateth not the bread of idleness. 28Her children arise up, and call her blessed; her husband also, and he praiseth her. 29Many daughters have done virtuously, but thou excellest them all. 30Favour is deceitful, and beauty is vain: but a woman that feareth the Lord, she shall be praised. 31Give her of the fruit of her hands; and let her own works praise her in the gates.

5 traductions supplémentaires à comparer, côte à côte.

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Différences qui changent le sens (45)
  • v1 [lexical]: Synonyms for imparting knowledge. — “taught” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “instructed” (DRC)
  • v2 [lexical]: Interrogative pronoun versus exclamatory particle. — “What” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Oh” (WEB) vs “O” (DRC)
  • v3 [grammatical]: Different syntactic approaches to translating the active verb or verbal noun. — “that which destroyeth” (KJV, ASV, WEBSTER) vs “destroys” (WEB) vs “wiping away of” (YLT) vs “them destroy” (DARBY) vs “destroy” (DRC)
  • v4 [grammatical]: Different prepositions expressing relation or direction. — “for” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “to” (DRC)
  • v5 [lexical]: Synonyms for legal decrees or rulings. — “the law” (WEB, KJV, ASV, DARBY, WEBSTER) vs “decree” (YLT) vs “judgments” (DRC)
  • v6 [lexical]: Different ways of expressing the state of being close to death or in misery. — “perish” (WEB, KJV, ASV, DARBY, WEBSTER) vs “the perishing” (YLT) vs “them that are sad” (DRC)
  • v7 [grammatical]: Jussive/imperative mood versus indicative mood, and inclusion of a pronoun. — “Let him drink” (WEB, KJV, ASV, DARBY, WEBSTER) vs “He drinketh” (YLT) vs “them” (DRC)
  • v7 [lexical]: Synonyms for lack of resources and variations in verb form. — “forget his poverty” (WEB, KJV, ASV, DARBY, WEBSTER) vs “forgetteth” (YLT) vs “their want” (DRC)
  • v8 [stylistic]: (vv 8, 9) Archaic versus contemporary second-person possessive pronoun. — “thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your” (WEB)
  • v8 [lexical]: Synonyms for being unable to speak, and variations in conjunctions/prepositions. — “dumb in” (KJV, ASV, WEBSTER) vs “For” (YLT, DARBY) vs “mute” (WEB) vs “and for” (DRC)
  • v8 [lexical]: Singular versus plural form, and synonyms for a legal case or rights. — “cause” (WEB, KJV, ASV, DARBY, WEBSTER) vs “right” (YLT) vs “causes” (DRC)
  • v11 [lexical]: Synonyms for having confidence, along with variations in verb tense and auxiliaries. — “doth safely trust” (KJV, WEBSTER) vs “trusteth” (ASV, DRC) vs “trusts” (WEB) vs “hath trusted” (YLT) vs “confideth” (DARBY)
  • v12 [lexical]: Synonyms for acting or providing, with variations in verb tense. — “will do” (KJV, WEBSTER) vs “doeth” (ASV, DARBY) vs “does” (WEB) vs “hath done” (YLT) vs “render” (DRC)
  • v12 [lexical]: Synonyms for negative actions or consequences. — “evil” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “harm” (WEB)
  • v13 [grammatical]: (vv 13, 16) Present versus perfect verb tense. — “seeketh” (KJV, ASV, DARBY, WEBSTER) vs “hath sought” (YLT, DRC) vs “seeks” (WEB)
  • v14 [grammatical]: Variations in verb endings and the use of a phrasal verb. — “bringeth” (KJV, ASV, DARBY, WEBSTER, DRC) vs “brings” (WEB) vs “in” (YLT)
  • v14 [lexical]: Specific reference to bread versus a general term for food. — “bread” (WEB, ASV, YLT, DRC) vs “food from afar” (KJV, DARBY, WEBSTER)
  • v15 [lexical]: Different terms for sustenance, ranging from general food to meat or prey. — “food” (ASV, YLT, WEBSTER) vs “and giveth meat” (KJV, DARBY) vs “gives food” (WEB) vs “given a prey” (DRC)
  • v15 [interpretive]: Translating the Hebrew term as an allocation of food versus an assigned task or portion of work. — “a portion to” (KJV, YLT, WEBSTER) vs “portions for” (WEB) vs “their task” (ASV) vs “the day's work” (DARBY) vs “victuals” (DRC)
  • v15 [lexical]: Synonyms for female servants or attendants. — “maidens” (KJV, ASV, DARBY, WEBSTER, DRC) vs “servant girls” (WEB) vs “damsels” (YLT)
  • v16 [lexical]: Synonyms for acquiring or purchasing. — “buyeth” (KJV, ASV, WEBSTER) vs “buys” (WEB) vs “taketh” (YLT) vs “acquireth” (DARBY) vs “bought” (DRC)
  • v16 [grammatical]: Different prepositions denoting source or instrument. — “with” (WEB, KJV, ASV, WEBSTER, DRC) vs “From” (YLT) vs “of” (DARBY)
  • v17 [lexical]: Synonyms for dressing or equipping with strength. — “girdeth” (KJV, ASV, DARBY, WEBSTER) vs “arms” (WEB) vs “hath girded with might” (YLT) vs “hath girded” (DRC)
  • v17 [lexical]: Variations in phrasing for imparting strength. — “strengtheneth” (KJV, WEBSTER) vs “maketh strong” (ASV, DARBY) vs “makes” (WEB) vs “doth strengthen” (YLT) vs “hath strengthened” (DRC)
  • v17 [grammatical]: Singular versus plural noun forms, and noun versus adjective construction. — “arms” (KJV, ASV, YLT, DARBY, WEBSTER) vs “strong” (WEB) vs “arm” (DRC)
  • v18 [interpretive]: A literal rendering of 'tasting' versus a figurative translation of 'perceiving'. — “perceiveth that” (KJV, ASV, DARBY, WEBSTER) vs “perceives” (WEB) vs “hath perceived when” (YLT) vs “hath tasted and seen” (DRC)
  • v18 [lexical]: Synonyms for trade, commerce, or earnings. — “merchandise” (WEB, KJV, ASV, YLT, WEBSTER) vs “earning” (DARBY) vs “traffic” (DRC)
  • v18 [lexical]: Synonyms for beneficial or lucrative qualities. — “good” (KJV, YLT, DARBY, WEBSTER, DRC) vs “profitable” (WEB, ASV)
  • v20 [grammatical]: Singular versus plural body parts, and explicit verb inclusion. — “hand” (KJV, ASV, DARBY, WEBSTER, DRC) vs “arms” (WEB) vs “she hath spread forth” (YLT)
  • v20 [lexical]: Synonyms for destitute or impoverished individuals. — “needy” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “poor” (DRC)
  • v21 [grammatical]: Present versus future tense auxiliary. — “is” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “shall” (DRC)
  • v21 [lexical]: Synonyms for members of a domestic establishment. — “household” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “domestics” (DRC)
  • v21 [interpretive]: Translates the Hebrew as a color (scarlet) versus a quantity (double garments), reflecting different vocalizations of the text. — “scarlet” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “double garments” (DRC)
  • v22 [grammatical]: Variations in verb tense and the inclusion of a reflexive pronoun. — “maketh” (KJV, DARBY, WEBSTER) vs “hath made for” (YLT, DRC) vs “makes for” (WEB) vs “for” (ASV)
  • v24 [interpretive]: Translates the Hebrew term literally as a demographic group (Canaanite) or functionally as an occupation (merchant). — “merchant” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “Chanaanite” (DRC)
  • v25 [lexical]: Synonyms for majestic appearance, honor, or beauty. — “dignity” (WEB, ASV, DARBY) vs “honour” (KJV, YLT) vs “honor” (WEBSTER) vs “beauty” (DRC)
  • v26 [grammatical]: Different prepositions indicating manner or direction. — “with” (WEB, KJV, ASV, DARBY, WEBSTER) vs “she hath opened in” (YLT) vs “to” (DRC)
  • v27 [lexical]: Synonyms for observing or managing, with variations in verb tense. — “looketh well to” (KJV, ASV, WEBSTER) vs “looks” (WEB) vs “is watching” (YLT) vs “surveyeth” (DARBY) vs “hath looked” (DRC)
  • v27 [lexical]: Synonyms for courses of action or activities. — “ways” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “paths” (DRC)
  • v27 [lexical]: Synonyms for a domestic establishment or residence. — “household” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “house” (DRC)
  • v27 [grammatical]: Noun phrase versus adjective to describe laziness. — “of idleness” (WEB, KJV, ASV, DARBY, WEBSTER) vs “sloth she eateth not” (YLT) vs “idle” (DRC)
  • v28 [lexical]: Synonyms for standing up, specific terms for offspring, and verb tense. — “rise” (WEB, ASV, DARBY, WEBSTER) vs “children arise” (KJV) vs “sons have risen” (YLT) vs “rose” (DRC)
  • v28 [lexical]: Synonyms for pronouncing a blessing, and verb tense variations. — “call” (WEB, KJV, ASV, DARBY, WEBSTER) vs “pronounce” (YLT) vs “called” (DRC)
  • v30 [lexical]: Synonyms for pleasantness, elegance, or favor. — “Favour” (KJV, DRC) vs “Charm” (WEB) vs “Grace” (ASV) vs “The grace” (YLT) vs “Gracefulness” (DARBY) vs “Favor” (WEBSTER)
  • v30 [interpretive]: Different approaches to rendering the divine name and constructing the relative clause. — “that feareth the Lord” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, DARBY) vs “who fears Yahweh” (WEB) vs “fearing Jehovah” (YLT)

Derrière cette page

Texte source. Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Hebrew text provided (Westminster Leningrad Codex tradition). Note that the provided text completely omits words that normally have Kethiv/Qere pairings in the WLC for this chapter (vv. 4, 16, 18).

Noms divins : YHWH (the LORD).

Également consultées, mais non incluses dans le consensus

Academic textual-historical analysis

Academic analysis divides Proverbs 31 into two distinct and originally independent appendices to the book. Verses 1-9 belong to the ancient Near Eastern genre of 'royal instruction' (akin to Egyptian Sebayt), specifically framed as the counsel of a queen mother (Hebrew 'gebirah', a position of significant political authority). The designation 'Lemuel' is typically understood as a non-Israelite king. Scholars frequently interpret 'Massa' (translated as 'prophecy' or 'oracle' in v. 1) as a geographic and tribal designation referring to an Ishmaelite tribe in North Arabia, indicating the international character of the wisdom tradition collected here. Verses 10-31 constitute a highly stylized alphabetic acrostic poem praising the 'eshet chayil' (a woman of substance, valor, or capability). Philological analysis highlights the poem's striking use of martial and heroic vocabulary to describe domestic and economic enterprise: 'chayil' implies military valor or wealth (v. 10), 'shalal' literally means 'spoil' or 'booty' (v. 11), and 'teref' translates as 'prey' (v. 15). The text portrays an elite household manager engaged in agrarian production, real estate (v. 16), and international commerce (v. 14, 24). In verse 24, the Hebrew word 'kna'ani' historically meant 'Canaanite', which became synonymous with 'merchant' due to Phoenician dominance in regional trade.

Jewish interpretation

Proverbs 31 opens with the 'words of King Lemuel,' a didactic oracle taught by his mother, urging the king to avoid the destructive excesses of wine and women, and to utilize his royal power to advocate for the mute, the poor, and the marginalized (vv. 1-9). The second half of the chapter (vv. 10-31) is a twenty-two-line alphabetic acrostic poem celebrating the 'Eshet Chayil' ('woman of valor' or 'worthy woman'). This idealized figure is depicted as a deeply industrious, wise, compassionate, and God-fearing household manager whose economic acumen, charity, and moral fortitude bring immense honor to her family and community.

Latter-day Saint

The chapter is presented as the teachings of King Lemuel's mother. It opens with warnings against sexual immorality and drunkenness, which destroy leadership, advocating instead for the righteous defense of the poor, marginalized, and afflicted. The latter half is an acrostic poem depicting a 'virtuous' or capable woman of worth. She is characterized by her profound industry, economic savvy, generosity to the poor, preparation for the future, and wisdom, resulting in the deep trust and public praise of her husband and children.

Jehovah's Witnesses

Proverbs 31 concludes the book with the instructional words of King Lemuel's mother. The chapter is divided into two parts: verses 1-9 warn the king against the destructive power of sexual immorality and intoxication, which can lead a ruler to pervert justice. The passage notes that strong drink is better suited as an analgesic for the dying or deeply distressed than for kings needing clear judgment. Verses 10-31 form a famous Hebrew acrostic poem detailing the attributes of a 'capable wife' (or virtuous woman). She is depicted as highly industrious, trustworthy, economically astute, and compassionate, culminating in the declaration that her true worth comes not from fleeting physical beauty but from her reverence for God.

Choix de traduction effectués par la NCB (18)
  • v1: "the oracle" — Resolves the semantic range of 'massa' toward prophetic instruction rather than a geographical designation.
  • v2: "son" — English lacks a direct equivalent for the Aramaic loanword 'bar' that maintains the poetic register.
  • v4: "Lemoel" — Preserves the phonetic wordplay on the name Lemuel present in the Masoretic text.
  • v5: "lest he drink" — Accurately reflects the source-text number shift of singular verbs acting distributively.
  • v5: "sons of affliction" — Retains the literal Hebrew plural construct phrase.
  • v8: "the mute" — Uses contemporary English to avoid the pejorative modern connotations of 'dumb'.
  • v8: "in the cause" — Preserves the deliberate repetition of 'din' originating in verse 5.
  • v10: "woman of valor" — Captures the martial and heroic root 'chayil' highlighted by academic analysis.
  • v14: "the ships of the merchant" — Retains the source-text number shift pairing a plural for ships with a singular for merchant.
  • v15: "prey" — Preserves the striking heroic and martial vocabulary highlighted by academic analysis.
  • v15: "an allotted portion" — Clarifies 'choq' as a decreed assignment encompassing both provisions and duties.
  • v18: "tastes" — Preserves the literal Hebrew metaphor of physical tasting applied to experiential knowledge.
  • v19: "hands... palms" — Differentiates the distinct anatomical terms to prepare the poetic chiasm with verse 20.
  • v20: "palm... hands" — Reverses the explicit anatomical terms from verse 19, preserving the poetic chiasm.
  • v21: "scarlet" — Translates the Masoretic vocalization 'shanim' over the variant 'shnayim' supported by the Septuagint.
  • v24: "the Canaanite" — Preserves the literal ethnonym historically functioning as a metonym for merchant, as noted by academic analysis.
  • v26: "the teaching of kindness" — Translates 'torah' accurately in its wisdom context as instruction rather than strictly legal decree.
  • v30: "the LORD" — Adheres strictly to the global divine-name mapping rule.
Limites à connaître
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Voir la démarche complète étape par étape → · Généré par l’IA le Oct 21, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)