Masifunde Sonke Umfazi Onedima: Mizekeliso 31: 10-31, Mzukisi Faleni

2.2 Exegesis of Proverb 31: 10-31 
The focus of this essay does not include the debate on whether the poem of Proverbs 31:10-31 emanated from  Lemuel or his mother, whether it describes the wife of the king,  is a personification of wisdom as a woman, or it refers to a real woman who ever lived. The present exegetical task may not be affected by these debates even though the argument by Farmer (1991:121) and other scholars appear convincing. Farmer claims that the words of this acrostic poem are the teachings of Lemuels mother because of the opening words. 

According to Clifford (1999:272), the most suitable caption for the poem is the hymn to the capable wife because the structure is similar to a hymn. The heroic woman is praised, her house is a busy farm and factory and she is a wisdom teacher. This wife is pictured as the controller, initiator and catalyst while all those who are around her are beneficiaries. The husbands reputation, wealth and sons are witness to her heroic virtue. At the end of the poem, she is praised and honoured for her art of governing and wisdom. It is not easy, on the part of men, to accept all the works which have been accomplished by extraordinary women such as this woman because such works are ordinarily expected from men. The patriarchal system teaches that women are incapable of standing on their own feet without the support of men.
 
Masenya (1997:61) maintains that the poem presents the picture of the ideal Israelite woman and that although the poet might not be referring to a particular woman in this text, his portrayal of the woman could have been based on certain observations of the Israelite view of women. The poem relates the practical qualities of a human female. Other scholars such as Gutstein (1999:38) differ with Masenya in thier claim that the woman of valour is in fact a symbol of some other thing: it is wisdom personified as a female. Moreover, the connection between Proverbs 31:1-9 and 31:10-31 has been debated. The issue is whether these two sections act as frames to the rest of the book. Whybray (1994:162) refers to Camps  claim that they are composed in order to develop and interpret the themes and images of Proverbs 10-29.

Below, I shall attempt a brief verse-by-verse analysis of Proverbs 31:10-31:
Verse 10 – The expression, Who can find,  in this verse refers to the strength of character, that is, the moral strength and firmness of the woman with the implication that finding it is a miraculous event. This woman is more precious than rubies. Capable wives are from Yahweh, and this could mean that those who are looking for wives should consult God for help as He had helped Adam and created a capable wife for him. The status was not granted because of birth or riches but it was earned through industrious productivity and diligent application of the principles of wisdom based on the fear of God. Women are capable; they are just not given enough space to show their abilities to their counterparts. For Hawkins (1996:18), this noble woman presents an image of superior achievement in different areas of life even though women are discouraged from participating in industrial activities and are told that their place is in the kitchen.

Verse 11 - Farmer (1991:124) notes that although the woman pictured here would be hard to find, she would be worth her weight in precious stones to the man who is clever enough to marry her. Similarly, Gustein (1999:38) remarks that this is a woman with characteristics that would seldom be found, if ever, in a real, flesh and blood woman. For this reason, one is led to conclude that the woman of valour is in fact symbolic of something else, of wisdom personified as a female. Hawkins (1996:12) recognizes that interpreters differ on the understanding of this passage. Further, Hawkins (1996:18) cites Garrett, Ringgren and Wolters who consider this woman as both personification and presentation of an ideal woman. She is wisdom in action and her deeds are practical being the concrete incarnation of what it means to be wise.

Verse 12 - Her husband  has confidence in her. Mckane (1970:666) comments that the woman has complete confidence in her own ability. Women who participate in the well-being of their families earn the respect of their husbands and families while women who have no financial means are likely to be victims of all sorts of abuse. The passage shows that her husband relies entirely on her, but one wonders how the husband repays the favour. She runs her marriage and the marriage vows are observed even more and the needs of her husband and her household are catered for in the best way possible. This verse focuses on the trustworthiness of the wife, but the husband has a similar responsibility to seek to develop the qualities described in this acrostic poem. Sadly, this cannot be said of most husbands today. They do not trust their wives (and often their wives do not trust them either and some of men cannot be trusted). Being able to trust ones marriage partner fully is one of the foundations of a strong God-honouring marriage. Martin Luther said of his wife, The greatest gift of God is a pious amiable spouse, who fears God, loves his house, and with whom one can live in perfect confidence. On the other hand, it is not fair that the role of women is viewed primarily from the perspective of what they provide for the men. At any rate, women ought to stand up and liberate themselves economically to be able to claim their full independence. This woman does not do right only when it is convenient and profitable. Her actions are not based on how she is treated by others or by what others think. Her character is steady. She is reliable and dependable.

Verse 13 - This woman works with joy, gladness and cheerfulness. She does not feel forced to work and needs no one to cater for her; she is encouraged, inspired and motivated by the work of her own hands. Masenya (1997:56) notes that different factors affect African women. They do not enjoy any freedom and they are regarded as less than human. If only they can be free, they are capable of performing the same feats as this great woman, who takes joy in creating something useful and beautiful, and is self-motivated. Her hands take pleasure in their creation. Garrett (1993:248) notes that the verses are devoted to the industrial spirit of this woman; she is the breadwinner. The trait not to settle for the mediocre is portrayed by a woman who goes the extra mile for quality items Every woman doesnt have to go into real estate and horticulture — the principle here is that this woman uses her mind. She does not act on a whim, but logically analyzes a situation before making a decision. Her goals are not only short term — she envisions the long-range benefits of her decisions.

Verse 14 - Verse 14 here notes the womans ability to ensure that there is food in her house; she is willing to go an extra mile for the benefit of her family. Both the land and the sea provide resources for her house; she works hard for her family. This character brings to mind the Xhosa saying, Akusoze kungatyiwa apho kukho umfazi, which means that we will never sleep without food where there is a woman; the family belongs to a woman. Additionally, Whybray (1999:427) comments that she is not like a peasant who lives from hand to mouth and Garrett (1993:249) notes that, she adds variety to her family life by trading goods produced at home for food and merchandise which her household cannot produce. It can be inferred that women do have abilities but they always find themselves at the bottom of the ladder, being dominated by masters or husbands.

Verse 15 - The verse shows that the woman of Proverbs 31:10-31 has none of the vices of the sluggard. That she makes breakfast for the slaves may sound unlikely, but it is clear she ensures that they all have a fair share. According to Garrett, this implies that she cares for the servant girls as well.

Verse 16 - She invests in the future by buying fields and planting orchards of fruit tree which she has acquired with her own earnings, the fruit of her hands. She has a good head for business and personal initiative; she is the hands on manager. Garret concludes that she is physically capable of doing hard work; she has a strong back. She even purchases a vineyard with her own money and she buys the field after careful consideration. According to McCreesh (1997:394), this woman appears to be completely self-sufficient because nowhere is it mentioned that her husband contributes to any of the resources. Women therefore should be given an opportunity to buy and acquire lands and farm, I dont know who should give them what is theirs, they should claim what belongs to them.

Verse 17 - To do vigorous work requires an apron or other protective clothing. Putting such clothes on, is a signal to all that this woman is vigorous. She shows her strength through her arms which are capable and skilful to do all the work. She produces both raw material and the finished products needed by her family and servants. This kind of work prepares one for heroic or difficult action, often for warfare. Who says women cannot do muscular jobs? We have women in the army, who drive buses, build houses, own building contracts, and who play all codes of sport including soccer and boxing.
 
Verse 18 - She is business-minded and able to manage her profit, therefore, night and day are the same in her house for her lamp does not go out. Her household is secure in her prosperity, welfare and well-being. Garrett (1993:250) explains that the light could suggest that she works over night. Farmer (1991:121) also affirms that this could mean that she works far into the night perhaps getting up while it is still dark. Likewise, Whybray (1994:428) states that the lamp does not go out because she continues to work far into the night in order to increase her profit. The inference here is that women should not be disadvantaged as they can contribute meaningfully to the economy. As Masenya (1997:56) notes, the apartheid South Africa, for instance, placed the African men over the African women but this should not be the case.

Verse 19 - The woman in question enjoys the work of her hands - the spinning and weaving, which are regarded as a womans task. She does not want to be regarded as something else but a woman as she shows what a woman can do. Nevertheless, the hard work typified in this woman of valour should not be left for women alone. This woman enjoys working so much that she plans ahead for what she needs in order to accomplish her responsibilities.

Verse 20 - The woman is comparable to Dorcas in Acts 9:32. Her hands are always open to the poor; she shares what she acquires with the poor. Her generosity could be one of the sources of her strength because when we share, we multiply what we have. Jesus shared two fishes and five loaves of bread to the multitudes and they had more than enough. Garrett (1993:250) claims that concern for the poor is a fundamental virtue of wisdom literature. Further, Farmer (1991:121) affirms that, in addition to everything else she does, the woman opens her hand to the poor and reaches out to the needy. This could mean that women consider the poor better, and that the poor associate better with women. Masenya (1997:65) imagines a rich white woman reaching out to the poor in the former apartheid South Africa and considers that a caring quality which could be seen as an ingredient of ubuntu. sensitivity and compassion to care for and fulfill the needs of people who are less fortunate. Cheerfully and energetically she tackles the challenges each day brings. Her husband and children love and respect her for her kind, generous and caring nature. She opens her arms to the poor and extends her hands to the needy. Although its good to donate to needy causes, this means far more than writing a check. This woman shows personal concern. She visits the sick, comforts the lonely and depressed, and delivers food to those in need.

Verse 21 - This verse reveals that the woman of valour plans for her family, even in snowstorms, which are relatively rare in her context. She uses her time wisely and makes for her entire household, garments, which are warm enough to withstand extreme cold. The future worries of the family are taken care of by this woman, including their clothes.
 
Verse 22 - Beauty is naturally associated with women and though this woman works so much, the feminine touch found in other women remains visible in her. She is elegant, her handiwork is beautiful, and she reflects luxury. However, men should not take advantage of beautiful women by raping  them as in the case of Amnon and, The beautiful sister, Tamar (2 Sam 13:1). The beauty of women is not a license for men to rape them.

Verse 23 - Her husband is recognized, respected, and praised by other men because of this womans endeavours. The fact that is she confined to the house while her husband is outside with peers might appear to be dehumanizing to some women and should not be encouraged. This woman promotes the interest of her husband at all costs. Many women take care of their husbands but, unfortunately, the expectation is often one-sided resulting in the subordination of women, according to Masenya. The womans husband can safely trust in her because he does not need to worry that she would be a financial liability. The husband is able to mingle and relax with his colleagues even though few men are stable enough to do so because of unpleasant situations in their homes. Mckane (1970:669) confirms that a woman makes notable contributions to her husbands success in public life when he has no domestic worries. This implies that domestic work is associated with the woman confirming the oppressive statement that the place of the woman is in the kitchen.

Farmer (1991:125) states that the verse shows that the husband is free, through his wifes activities, to participate in the legal and judicial activities that take place within the city gates. What women do in their homes and for their families is not normally disclosed publicly in case it contradicts what should have been regarded as mens work. For Garrett (1993:248), this woman is the kind of wife a man needs in order to be successful. Wives should take after this woman and young men who intend to marry should get wives of this calibre. According to Whybray (1994:155), the emphasis here is on finding a suitable wife which is a significant theme in the literature of the Ancient Near East. Wives should emulate this woman in the sense that they should stand up and work and should never adopt an inferior attitude.

Verse 24 - To the woman of valour, hard work is a norm and her business orientation is again emphasized in this verse. She not only has clothes but she also manufactures enough to sell for profit. She is engaged in commercial activities (Farmer 1991:121). For Hawkins (1996:14), this woman is viewed as Boaz viewed Ruth (Ruth 3:11) whom Boaz acknowledged as a woman of strength who knew how to achieve her objectives and to shape circumstances to suit her needs. She is not constrained by some aspects of patriarchal cultural laws in the form of customary beliefs as well as social and material traits.

McCreesh (1997:403) notes that both these women (i.e. Ruth and the Proverbs 31 woman) act with tremendous resourcefulness; the one provides a livelihood for her and her-mother-in-law and secures heirs to carry on the family name; the other manages her own house and family with ingenuity and prudence. Women should break the shackles of culture and traditions by prospering. Masenya (1997:57) confirms that African traditions and cultures are presented to women as an oppressive system based on a male-domineering factor. That some women remain at home does not imply that they do not make a living for the family. They do not need to go outside the home to work and this should be recognized and appreciated, especially in a South African context where women were never given fair opportunities to education because of cultural norms and apartheid laws.

Verse 25 - Virtue and honour are ascribed to this woman. She faces the future with full confidence because she has plans for the future. Moreover, she has acquired her dignity from her integrity. She does not worry about the cold, she laughs at whatever troubles the future may bring, she is clothed in strength and dignity, and she is prepared for whatever comes her way (Garrett 1993:251). Hawkins (1996:14) adds that she is depicted as having a certain degree of financial security which she acquires with her hands. She sets about her work vigorously; her arms are strong for her tasks. We get a picture of a woman who vigorously goes about her duties. She keeps herself healthy and strong by proper health practices — good diet, adequate rest and exercise. Many people depend on her.

Verse 26 - Not only does this woman act with vigour and dress beautifully, she always speaks wisely. The tongue weighs next to nothing but few people can control it (James 2) but this woman is able to control her tongue. Her wisdom lies in the art of governing her house. She does not take advantage of the poor, she instructs her servants graciously, and she values human rights and human dignity. She stands as a pillar in her family and in her society. She is a capable teacher of her children and probably sets her husband right. Hawkins (1996:22) notes that she is also a moral woman whose commitment to purity of life and morals contrasts with the loose living of adulteresses and prostitutes. Morality is a major problem in South Africa today and we all can take a cue from this noble woman. She can serve as a role model in the modern age. This woman is well read and has the facts. She knows what she is talking about. Whether about her job, her personal values or her opinion on world events, she is able to express herself intelligently, tactfully and diplomatically. People come to her for good advice

Verse 27 - The Proverbs 31 woman monitors everything that happens in her house and does not eat the bread of idleness, the bread of tears, the bread from crime, the bread of weakness, or the bread of violence. She does not benefit from or accept any backdoor profit or bribe. Garrett (1993:251) notes that she avoids laziness, that is, she does not indulge in laziness. Hawkins (1996:19) adds that, even though she is privileged to have servants, she does not use them as an opportunity to indulge in laziness. This woman does not seem to have an idle moment and this shows that women are production oriented. Thus, women should be given a fair opportunity to participate in the rebuilding of the South African society. If women have access to positions of power in the same way as men, they could contribute meaningfully to the economy.

For Hawkins (1996:23), an industrious life shows foresight and resourcefulness. The country needs women with such gifts to build the economy and take care of the poor. Men should not look down on domestic work done by women such as bearing children and nurturing them or preparing meals; operating from the domestic end is not a position of weakness, it is actually a position of power. Furthermore, that this woman does not eat the bread of idleness should encourage women not to be beggars but to go out and be breadwinners for their children as a sign of wise diligence. It is not an easy task to acquire property as indicated in verse 13 but a Portuguese proverb states that what was hard to bear is sweet to remember. One of the best gifts we can offer children is the same gift God gives us…the security of love, and the stability of secure family connections.  We offer them securing by letting them know that no matter what happens, no matter how much they mess us…we still love them.  Jesus says we must show love just as he shows his love for us.  The point is that we love.

Verse 28 - In this verse, we hear the voice of praise from the womans children and husband. The family performs the act of thanksgiving; they acknowledge publicly this womans works. As far as they are concerned, she is the greatest mother and wife in the world; she plays her role satisfactory and comfortably. If mothers do not play their motherly role in the family and in the society, what would be the result? Van Leeuwen (1997:262) notes that the fact that her children praise her is a double entendre, because it means also that her works praise her. Her husbands help enables her to expand her horizons and spread her energies further in providing for the needs of her household. All male authorities should learn from this husband and provide women the opportunities to fly. The wings are there; they just need enough space to fly high. The mentioning of children says about the womans personal relationship with her husband. Parenting in todays society is a rigorous challenge.  Both parents frequently must work in order to support their families. We also acknowledge single parents and blended families and realize the complexities.  The home is such an influence in a childs formative years, determining how he or she will live life in the future.  If home is a place of unconditional love and grace, then those privileged children will generally perpetuate that.  As a wife and as a Mother, her responsibilities are endless and she is deserving of admiration and reward.

Verse 29 - This woman is prosperous in comparison with others; she excels even the most talented woman. Women do have the potential to compete with the world and surpass in all things. She is acknowledged for her works and is recognized and taken into consideration by family members; she is the familys organizing overseer. Women are good organizers and are not incapable as some men think; they could perform beyond mens imagination given the right opportunities.
 
Verse 30 - In comparison to the house which the woman has built and managed and especially in comparison to her fear of Yahweh, physical beauty is seen as transitory. This womans wisdom is praised more than all her other attributes and that wisdom emanates from the fear of God. For Garret (1993:251), charm and beauty are not at all bad but they are inadequate reasons to marry a girl. A young man should seek first a woman who fears the Lord. Farmer (1991:121) equally concedes that a woman who fears the Lord is worth much more than one who has only the perishable qualities of charm or beauty. The fear of the Lord is the source of her energetic and joyous wisdom. Women in the Bible are often commended for fearing the Lord whereas many women today have done many terrible things because of the fear of their husbands and their communities. They cannot bravely move out of abusive relationships because of fear; their abusers used fear to control them. They need to fear only the Lord. Hawkins (1996:22) notes that this woman does not follow the worlds standards of feminine achievement that are based on physical beauty and womanly charm. Instead, she has chosen to anchor her life on the fear of the Lord. Here is the key to this womans effectiveness. Her priorities are determined by Gods will, not her own. She is concerned about what God thinks, rather than with what other people think. Physical beauty and clever conversation are admirable qualities. But if a womans beauty and charm are the extent of her virtues, what happens when time and the trials of life take their toll? This woman does not depend on beauty and charm for her success. She recognizes her need for God.

Verse 31 - Her husband and sons now turn to a public assembly to praise her and give her the reward for the domestic operation of the entire household is in her hands (McCreesh 1995:594). Men should learn to praise women who are doing well and acknowledge their great deeds. Women who work to maintain their families should be praised for what they have done. Farmer (1991:126) sees this woman not as an ordinary woman but rather an extraordinary one. In Garretts opinion, all women would like to hear this kind of praise from their family members. The good wife corresponds to woman wisdom. Garret (1993:252) concludes that a young man has no choice but to follow one particular woman or the other. He will pursue either Woman Wisdom or Woman Folly, and with his choice, he will have to take the counterpart - the good wife or the prostitute or quarrelsome wife. He cannot attain wisdom without the good wife because she creates the environment in which he can flourish; as the saying goes, Behind a successful man there is always a strong woman. Whybray (1994:427) confirms that a good wife always adds to her husbands wealth and sees that he never suffers losses. The reward is good just as has been given to this woman by her children and husband. If the reward is not given, it may be regarded an act of oppression. According to Mckane (1970:670), the expression, the fruit of her hands, means giving her credit for her achievements. Her deeds should be publicly acknowledged and acclaimed. She deserves a good reputation and high standing in the community. 

3. Conclusion
The type of literature that is defined as postcolonial often records racism or a history of genocide, including slavery and apartheid. A critical response to these texts is often seen as an important way to articulate and negotiate communication between writers who define themselves as postcolonial and critics who are not part of that experience. Although writing these texts may raise the level of awareness of both the texts and their writers, some postcolonial writers see reflected in this activity an arrogant assumption of the need for non-colonial cultures to recognize postcolonial writers.

Similarly, other critics have noted that a critical response that focuses entirely on the essential nature of black or Asian writers may also serve to marginalize their writing by supposing their experiences as largely a product of being other than European. For instance, some women colonial writers see a relationship between post-colonialism and feminism. For many of these writers, who live in strong patriarchal cultures, language and the ability to write and communicate represent power. Some of these writers have noted, for example, that since the language of British-ruled colonies is English, literature written in English has often been used to marginalize and constrain female points of view. In the postcolonial period, however, language, and the ability to speak, write, and publish, have become an enabling tool for postcolonial authors.

On a more positive note, however, feminists have examined texts through fresh eyes, taking into account the experience of women. Wombs matter, for example, and unknown women are also important, just as women who are not powerful are. Feminists have looked at what are called texts of terror, texts that depict women in situations of horror and from which no conclusion and no lesson is drawn by the biblical writers. The Old Testament feminist scholar, Phyllis Trible, in particular, advocates that we look at these texts and tell them in memoriam. Perhaps the most chilling of these texts is the rape of the concubine in Judges 19.
The model woman described in Proverbs is a portrait of ideal womanhood. The focus of this portrait is a womans relationship with God, not her specific abilities or marital status. The Proverbs 31 woman realizes that regardless of her natural talents or acquired skills, or all her accomplishments, her strength comes from God.

Who is a virtuous woman today? Proverbs 31 tells us that it is the woman who puts God first. The ideal woman of Proverbs 31 should encourage all women everywhere, married and unmarried.

Lastly, feminists have looked again at the biblical passages that seem to preclude womens equality in the home, society and church. Here we see arguments that counter the long history of excluding women as well as the Pauline texts and Genesis constructions that have been used to argue that God does not desire women to lead. Not only women should fight for biblical justice, all Christians should understand it as their obligation to interpret the Bible in a way which will address the needs of women. We need to stop the continuation of patriarchal and social structures against women Phyllis Trible (1984:13).