English Standard Version
She rises while it is yet night and provides food for her household and portions for her maidens.
King James Bible
She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens.
American Standard Version
She riseth also while it is yet night, And giveth food to her household, And their task to her maidens.
And she hath risen in the night, and given a prey to her household, and victuals to her maidens.
English Revised Version
She riseth also while it is yet night, and giveth meat to her household, and their task to her maidens.
Webster's Bible Translation
She riseth also while it is yet night, and giveth food to her household, and a portion to her maidens.
Proverbs 31:15 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
8 Open thy mouth for the dumb,
For the right of all the children of leaving;
9 Open thy mouth, judge righteously,
And do right to the poor and needy.
He is called dumb who suffers the infirmity of dumbness, as עוּר and פּסּח, Job 29:15, is he who suffers the infirmity of blindness or lameness, not here figuratively; at the same time, he who, on account of his youth, or on account of his ignorance, or from fear, cannot speak before the tribunal for himself (Fleischer). With ל the dat. commodi (lxx after Lagarde, μογιλάλῳ; Aquila, Symmachus, Theodotion, ἀλάλῳ; the Venet. after Gebhardt, βωβῷ) אל, of the object aimed at, interchanges, as e.g., 1 Kings 19:3; 2 Kings 7:7, אל־נפשׁם, for the preservation of their life, or for the sake of their life, for it is seldom that it introduces the object so purely as here. And that an infin. such as חלוף should stand as a subst. occurs proportionally seldomer in Heb. (Isaiah 4:4; Psalm 22:7; cf. with ה of the artic., Numbers 4:12; Psalm 66:9) than it does in Arab. בּני חלוף in the same way as בּני־עני, 5b, belongs to the Arab. complexion of this proverb, but without its being necessary to refer to the Arab. in order to fix the meaning of these two words. Hitzig explains after khalf, to come after, which further means "to have the disadvantage," in which Zckler follows him; but this verb in Arab. does not mean ὑστερεῖν (ὑστερεῖσθαι), we must explain "sons of him that remains behind," i.e., such as come not forward, but remain behind ('an) others. Mhlau goes further, and explains, with Schultens and Vaihinger: those destitute of defence, after (Arab.) khalafahu he is ranked next to him, and has become his representative - a use of the word foreign to the Heb. Still less is the rendering of Gesenius justified, "children of inheritance" equals children left behind, after khallafa, to leave behind; and Luther, "for the cause of all who are left behind," by the phrase (Arab.) khallfany'an 'awnih, he has placed me behind his help, denied it to me, for the Kal of the verb cannot mean to abandon, to leave. And that בני חלוף means the opposers of the truth, or of the poor, or the litigious person, the quarrelsome, is perfectly inadmissible, since the Kal חלוף cannot be equivalent to (Arab.) khilaf, the inf. of the 3rd conj., and besides, the gen. after דּין always denotes those in whose favour, not those against whom it is passed; the latter is also valid against Ralbag's "sons of change," i.e., who say things different from what they think; and Ahron b. Josef's "sons of changing," viz., the truth into lies. We must abide by the meaning of the Heb. חלף, "to follow after, to change places, pass away." Accordingly, Fleischer understands by חלוף, the going away, the dying, viz., of parents, and translates: eorum qui parentibus orbati sunt. In another way Rashi reaches the same sense: orphans deprived of their helper. But the connection בני חלף requires that we make those who are intended themselves the subject of חלוף. Rightly Ewald, Bertheau, Kamphausen, compare Isaiah 2:18 (and Psalm 90:5., this with questionable right), and understand by the sons of disappearance those whose inherited lot, whose proper fate, is to disappear, to die, to perish (Symmachus: πάντων υἱῶν ἀποιχομένων; Jerome: omnium filiorum qui pertranseunt). It is not men in general as children of frailty that are meant (Kimchi, Meri, Immanuel, Euchel, and others), after which the Venet. τῶν υἱῶν τοῦ μεταβάλλειν (i.e., those who must exchange this life for another), but such as are on the brink of the abyss. צדק in שׁפט־צדק is not equivalent to בּצדק, but is the accus. of the object, as at Zechariah 8:16, decide justice, i.e., so that justice is the result of thy judicial act; cf. Knobel on Deuteronomy 1:16. ודּין is imper., do right to the miserable and the poor; cf. Psalm 54:3 with Jeremiah 22:16; Jeremiah 5:28. That is a king of a right sort, who directs his high function as a judge, so as to be an advocate [procurator] for the helpless of his people.
Treasury of Scripture Knowledge
And the Lord said, "Who then is the faithful and wise manager, whom his master will set over his household, to give them their portion of food at the proper time?
Do not be slothful in zeal, be fervent in spirit, serve the Lord.
Love not sleep, lest you come to poverty; open your eyes, and you will have plenty of bread.
She considers a field and buys it; with the fruit of her hands she plants a vineyard.
Jump to PreviousDamsels Dark Day's Family Food Gets Girls Gives Household Maidens Meat Night Portion Portions Provides Rises Riseth Servant Servant-Girls Task Tasks Work
Jump to NextDamsels Dark Day's Family Food Gets Girls Gives Household Maidens Meat Night Portion Portions Provides Rises Riseth Servant Servant-Girls Task Tasks Work
LinksProverbs 31:15 NIV
Proverbs 31:15 NLT
Proverbs 31:15 ESV
Proverbs 31:15 NASB
Proverbs 31:15 KJV
Proverbs 31:15 Bible Apps
Proverbs 31:15 Biblia Paralela
Proverbs 31:15 Chinese Bible
Proverbs 31:15 French Bible
Proverbs 31:15 German Bible
ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.