Amsal 31:13

31:13 She obtains ¹  wool and flax,

and she is pleased to work with her hands. ² 

Amsal 31:19

31:19 Her hands ³  take hold ⁴  of the distaff,

and her hands grasp the spindle.

Amsal 31:1

The Words of Lemuel

31:1 The words of King Lemuel, ⁵ 

an oracle ⁶  that his mother taught him:

Kisah Para Rasul 10:28

10:28 He said to them, “You know that ⁷  it is unlawful ⁸  for a Jew ⁹  to associate with or visit a Gentile, ¹⁰  yet God has shown me that I should call no person ¹¹  defiled or ritually unclean. ¹² 

Yehezkiel 27:16

27:16 Edom ¹³  was your trade partner because of the abundance of your goods; they exchanged turquoise, purple, embroidered work, fine linen, coral, and rubies for your products.

Lukas 16:19

The Rich Man and Lazarus

16:19 “There was a rich man who dressed in purple ¹⁴  and fine linen and who feasted sumptuously ¹⁵  every day.

[31:13]  ¹ tn The first word of the fourth line begins with דּ (dalet) the fourth letter of the Hebrew alphabet. The verb דָרַשׁ (darash) means “to seek; to inquire; to investigate.” The idea is that she looks for the wool and flax to do her work, but the whole verse assumes she has obtained it. This verb also occurs in the hymn of Ps 111, which says in v. 2 that “the works of the Lord are searched.” One word used in another passage is not that significant; but the cumulative effect of words and ideas suggest that the composition of this poem is influenced by hymnology.

[31:13]  ² tn Heb “and she works in the pleasure of her hands.” The noun חֵפֶץ (khefets) means “delight; pleasure.” BDB suggests it means here “that in which one takes pleasure,” i.e., a business, and translates the line “in the business of her hands” (BDB 343 s.v. 4). But that translation reduces the emphasis on pleasure and could have easily been expressed in other ways. Here it is part of the construct relationship. The “hands” are the metonymy of cause, representing all her skills and activities in making things. It is also a genitive of specification, making “pleasure” the modifier of “her hands/her working.” She does her work with pleasure. Tg. Prov 31:13 has, “she works with her hands in accordance with her pleasure.”

[31:19]  ³ tn The first word of the tenth line begins with י (yod) the tenth letter of the Hebrew alphabet.

[31:19]  sn The words for “hands” are often paired in poetry; the first (יָד, yad) means the hand and the forearm and usually indicates strength, and the second (כַּף, kaf) means the palm of the hand and usually indicates the more intricate activity.

[31:19]  ⁴ tn The verb שִׁלַּח (shilakh), the Piel perfect of the verb “to send,” means in this stem “to thrust out; to stretch out.” It is a stronger word than is perhaps necessary. It is a word that is also used in military settings to describe the firmness and forthrightness of the activity (Judg 5:26).

[31:1]  ⁵ sn Nothing else is known about King Lemuel aside from this mention in the book of Proverbs. Jewish legend identifies him as Solomon, making this advice from his mother Bathsheba; but there is no evidence for that. The passage is the only direct address to a king in the book of Proverbs – something that was the norm in wisdom literature of the ancient world (Leah L. Brunner, “King and Commoner in Proverbs and Near Eastern Sources,” Dor le Dor 10 [1982]: 210-19; Brunner argues that the advice is religious and not secular).

[31:1]  ⁶ tn Some English versions take the Hebrew noun translated “oracle” here as a place name specifying the kingdom of King Lemuel; cf. NAB “king of Massa”; CEV “King Lemuel of Massa.”

[10:28]  ⁷ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ⁸ tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ⁹ tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ¹⁰ tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.

[10:28]  ¹¹ tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ¹² tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:28]  sn God has shown me…unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.

[27:16]  ¹³ tc Many Hebrew mss, Aquila’s Greek translation, and the Syriac version read “Edom.” The LXX reads “man,” a translation which assumes the same consonants as Edom. This reading is supported from the context as the text deals with Damascus, the capital of Syria (Aram), later (in v. 18).

[16:19]  ¹⁴ sn Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth.

[16:19]  ¹⁵ tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.