Reformed Perspectives Magazine, Volume 10, Number 9, February 24 to March 1, 2008
The Woman of Valor:
A Former Soviet Union Russian Jewish Perspective
Part II
Rev. Ilya Lizorkin
Stellenbosch University
M. Phil. in Bible Interpretation
Hermeneutics and Exegesis of the Bible
To Pnina Lizorkin,
A humble sage, who has the courage and
perseverance to be for me the mouthpiece of
God’s Chochmah.
It is nothing, but worthless religiosity when we concern ourselves with offering
God worship but are unmindful of the sociopolitical implications of our religion”1.
Desmond Tutu
OUTLINE
Introduction
a.
b.
c.
d.
Preliminary thoughts
Eshet Hayil in Jewish and Christian context
Contribution of feminism
Strategies and methodologies
My Social Location
a.
b.
c.
d.
e.
Short intro into the ideological criticism
Former Soviet Union location
Russian Jewish location
Male location
Christian Ministerial location
Eshet Hayil as Literature
a. Integrity of the book
b. Acrostic structure
c. Chiastic structure
Red Shadow Perspective
a. Reading
b. Implications in general
c. Examples of implications for women
d. Examples of implications for men
Red Chuppah Perspective
1
Laura Donaldson, “Postcolonialism and Biblical Reading: an Introduction,”
Semeia 75 (1996): 1
2
a. Reading
b. Examples of implications for women
c. Examples of implications for men
Conclusion
a.
b.
c.
d.
Strategy and methodology review
The real Woman of Valor
Comparison and contrast
Final remarks
3
Eshet Hayil as Literature
Integrity of the Book
In order to better understand how the passage we are discussing fits the entire
setting of Proverbs, we should look at what were the major themes covered in
the previous sections2 of the book:
1:1-9:18 The Proverbs of Solomon, David‟s son, King of Israel
10:1-22:16 The proverbs of Solomon
22:17-24:22 The Words of the Wise
25:1-29:27 These also are proverbs of Solomon that the man of Hezekiah,
king of Judah, transcribed.
30:1-14 The Words of Agur, son of Jakeh, the Massaite.
31:1-9 The Words of Lemuel, king of Massa, with which his mother
instructed him.
There does not seem to be much structure or organization that can be clearly
seen. “Williams, citing a comment by Pascal about the reason for the brevity and
fragmentary character of his Pensees, suggested that the unsystematic form of
proverb literature, with its fragmentary commentary on particular, very limited
aspects of the world and society, is especially appropriate to a fragmented
world…”3 However, it would not be right to say that there is no structure at all,
there is a clear progression centered on the ethical education of the royal son. It
starts out from the paternal call to the royal son,4 it then precedes with the large
body of short sayings that are designed to impart wisdom to the lad, it then
concludes by the maternal call (31:1-9), since ethical education of a child is the
combined responsibility of both parents. “The original historical and social context
was that of a young man leaving the parental house (1:8-19) to establish his own
home. Building a household implies finding a wife, establishing a basic
relationship for one‟s life. One must be faithful with one‟s wife… and so with
Woman Wisdom.”5 “The son should strive to acquire her among the first of all his
2
James L. Crenshaw, Book of Proverbs in The Anchor Bible Dictionary (ed.
David Noel Freedman), vol.5 (New York: Doubleday, 1992), 514.
3
R.N. Whybray, “Book of Proverbs,” in: J.H. Hayes, Dictionary of Biblical
Interpretation K-Z (Nashville: Abington Press, 1999), 322
4
The setting of the book of Proverbs is Ancient Israelite Imperial Court. Those
are instruction to the king, it is good for the people, only because it is also good
for the king.
5
R.J. Clifford, Proverbs: A Commentary (Louisville: Westminster/John Knox,
1999), 30-33, 271-277
4
possessions because, in the end, she will bring him even more wealth, property
and good fortune (3:16-17).”6
The book starts out with two women being juxtaposed to each other in the
context of the paternal instruction to the royal son. It continues by giving him a
body of diverse wisdom sayings to govern his life in his formative years and it
concludes with a maternal call to the royal son (31:1-9) to which he responds7
with poetic obedience by summarizing the results of his learning (31:10-31).
David Blumenthal comments on the literary context of our text: “If Eshet Hayil is
to be taken as part of its context of chapter 31, it constitutes the king's reply to his
mother's rebuke and advice… It is a hymn to the ideal woman and, for precisely
this reason, it is recited at the Friday evening table ritual still today and even
interpreted by the mystics as applying to the feminine dimension of God. The
king responds that he will not waste his seed on women who only want to sap his
strength, nor waste his moral capacity on drink. He will choose a woman worthy
to succeed his mother, a woman of vigor, a woman of valor.”8 The Woman of
Valor is so prominent that even in the editorial reshuffling9 of the material in MT
and LXX both versions of the sacred text end with the Woman of Valor as the
culmination of entire book.
Acrostic structure
Just as in any language, Hebrew writers over the centuries have developed
poetic methods that are in many ways peculiar to their own language and literary
culture. Acrostic structure is perhaps one of its most beautiful expressions. Not
only the poetry is its characteristic,10 but each line of the piece starts from a
6
Christine Roy Yoder, Wisdom as a Woman of Substance: A Socioeconomic
Reading of Proverbs 1-9 and 31:10-31 (Berlin: WdeG, 2001), 97
7
“While parallels may indeed be adduced for the structural patterns of both “The
Words of Lemuel” and “The excellent wife,” the most intriguing correspondence
remains that between the two poems themselves. As initially observed, the two
poems which are now joined together to form the final chapter of the book of
Proverbs share certain key words, themes, and subjects, which may have
prompted some “editorial decision” to juxtapose the two originally independent
poems.” (Murray, Liechtenstein. “Chiasm and symmetry in Proverbs 31” in Zuck,
RB (ed) Learning from the sages (Grand Rapids: Baker Books, 1995) 381-390)
8
David R. Blumenthal, The Images of Women in the Hebrew Bible, available at
http://www.emory.edu/UDR/BLUMENTHAL/ImagesWomen.html#fn19
9
Cloudia V. Camp, Wisdom and the Feminane in the Book of Proverbs
(Sheffield, JSOT Press, 1985), 238
10
There are of course different styles of poetry. Russian poetry and Hebrew
poetry will look very different.
5
consecutive letter of the Hebrew alphabet.11 It is important to keep in mind the
general functions of this poetic device.
Alphabetic acrostic functions as the material, physical container of this poetry,
literally holding each poem's component verses together and conveying a strong
sense of closure through its clear structure and fixed length. Yet the acrostic
conveys meaning symbolically as well.12
First, this method conveys that what the reader is reading does not constitute
historical prose. Indeed acrostic may have elements of history and
correspondence to the real world, but it is in poetry that we most often see
hyperbolic language, metaphors and exulted language that may or may not
accurately reflect the literal facts.
Second, this method clearly establishes the limits of the text unit. In other words
once all twenty-two letters of the Hebrew alphabet have been used, the pericope
has been delineated. When acrostic13 is used in the end of the book, the
significance of the acrostic is that of culmination. The use of acrostic in our
passage signifies several things: 1) The symbolic nature of the Woman, in spite
of many historical and socio-economic similarities to the life in ANE, 2) The poem
is self-contained, in spite of its being intricately connected with other parts of the
book, 3) The poem is functioning as a crown, summary and fitting
conclusion/completing part to the book as a whole. R.N. Whybray agrees with
this outlook when he writes: “The choice of the alphabetic acrostic for this poem
is significant. While there are different views about the function of the alphabetic
acrostic as it appears in the OT…there is now a considerable agreement that a
main purpose, if not the only one is to convey the notion of totality and
completeness. This is especially plausible in the case of Prov. 31:10-31, which
not only completes the book of proverbs but also comprises such a
comprehensive list of virtues that it might be said to be intended to constitute in
itself a compendium of all human wisdom.”14
11
Hebrew has twenty-two letters as oppose to Russian with thirty-three.
Study Notes from NRSV (Division of Christian Education of the National
Council of the Churches of Christ in the United States of America). Available from
http://www.anova.org
13
Ps. 9-10; 25; 33; 36; 110; 111; 118 (This psalm numbering is according to the
Russian Bible)
14
R.N. Whybray, The Composition of the Book of Proverbs (JSOT PRESS:
Sheffield, 1994), 160
12
6
Chiastic structure
Just as with the acrostic, understanding the function of chiastic structure is very
important to grasping the structure and the message of the whole book. Chiasm
(the adjective is "chiastic") is the arrangement of elements (e.g. of a text) in the
form of mirror-like reflection. “Chiasmus involves fundamentally two elements:
inversion and balance. These two main elements of chiasmus, inversion and
balance, (often times) produce a third, climactic centrality. The uniqueness of the
chiastic structure lies in its focus upon a pivotal theme,15 about which the other
propositions of the literary unit are developed, whereby the author may compare,
contrast, or complete each of the flanking elements in the chiastic structure.”16
There are two major bracketings or limits in this book. Not only is the unit
consisting of chapters 1-9 bracketed within itself, but the whole book is also
bracketed with the “Fear of the Lord” as the main theme that forms the enclusio.
As is illustrated by the breakdown in the chiasm bellow, we see that the poem
also is of great artistic value alongside of its great biblical studies value. Duanne
A. Garrett understands Prov. 31:10-31 as chiastic structure as follows:
A: High value of a good wife (v.10)
B: Husband benefited by wife (vv.11-12)
C: Wife works hard (vv.13-19)
D: Wife gives to poor (v.20)
E: No fear of snow (v.21a)
F: Children clothed in scarlet (v.21b)
G: Coverings for bad, wife wears linen
(v.22)
H: Public respect for her
husband (v.23)
G‟: Sells Garments and sashes (v.24)
F‟: Wife clothes in dignity (v.25a)
E‟: No fear of future (v.25b)
D‟: Wife speaks wisdom (v.26)
C‟: Wife works hard (v.27)
B‟: Husband and children praise her (vv.28-29)
A‟: High value of a good wife (vv.30-31)17
In the very center, the supreme benefit that the Woman brings is honor. Honor,
losing it and gaining it back has to do with the major themes of the Bible
15
We should keep in mind that some times the structure is chiastic, but no pivotal
theme is present at all.
16
“What is Chiasmus?” Available at
http://www.inthebeginning.org/chiasmus/introduction/chdef.htm
17
Duanne A. Garrett, The New American Commentary: Proverbs, Ecclesiastes,
Song of Songs (Nashville: Broadman Press,1993) 248
7
(Kingdom and Covenant). There is a surprising connection between image of
God and Wisdom in Psalm 8. This connection helps us to see that obtaining the
Woman/Wisdom of Prov. 31:10-31 is tantamount to being recreated into God‟s
image.18
Red Shadow Perspective
The Reading
Color Red was picked by Bolsheviks to speak of the flag of peace (white color)
that was marked and soaked with blood of the people that rose to defend
themselves against the totalitarian role of Russian Tsars. This Red color will
probably be associated with the fallen Empire of Soviet Union for another couple
of hundred years. Shadow is of course something that was a part of childhood
experience of everyone. Shadow spreads far ahead or backwards of the position
of the body and even though it is not a real thing (not the body itself) it has the
shape corresponding to the body itself and in many ways reflects the original.
In the former Soviet Union, all women were expected to work as well as keep the
house. My mother was a music professor at the Community College in
Dushanbe, Tajikistan. She worked very hard at her job and gave extra lessons to
supplement her income. Besides that, she cooked virtually every day and
managed to raise two children, giving them a good education and upbringing. “It
is not difficult to write into the constitution articles 35 and 53 guaranteeing the
equality of women; it is considerably more difficult to realize this in practice. It is a
faulty conception of emancipation that gives our woman the right to do heavy
dirty labor…beginning with her childhood she is told that she is emancipated and
that she is fully equal with man. Yet she is not taught about her highest function:
to give birth to the next generation.”19
One reading that is highly appealing to the post-soviet reader understands the
Woman as Wisdom Personified. In spite of the fact that Christine Yoder does not
agree with this interpretation in her highly detailed and yet strikingly simple work
on the socio-economic reading of Eshet Hayil, she points out that Women
Wisdom in early chapters of the book is unquestionably connected with the
Woman of Valor herself in the end of the book.
18
What is man that thou art mindful of him, and the son of man that thou dost
care for him? Yet thou hast made him little less than God, and dost crown him
with glory and honor (Psalm 8:4-5, RSV).
19
Mamonova, Women and Russia: Feminist Writings from the Soviet Union
(Boston: Beacon Press, 1984), xviii.
8
According to Christine Roy Yoder, there are altogether five passages that speak
of personification of the Woman Wisdom other than in Proverbs 31:10-31. These
passages are sprinkled throughout the first eleven chapters: 1:20-33; 3:13-18;
4:1-9; 8:1-9:6; 11.20
First, there are lexical parallels. Both women are involved with “merchant
profiteering” (3:14, 31:18). Both Women are difficult to find/attain 1:28; 8:17;
31:10). Both have a high monetary value (3:15 (Q); 8:11; 31:10). Each has a
house (9:1; 31:15, 21, 27). Both women are equipped with the staff of women
servants (9:3; 31:15). They provide food for their companions (9:5; 31:14) and
offer a life of security (1:33; 31:11). Both Women are known at the city gates
(1;21; 8:3; 31:31). They stretch out their hands to the needy (1:24; 31:20) at the
same time bringing prosperity to their husbands 1;21; 8:3; 31:31; 31:23). Their
very fruit is profit itself (8:19; 31:16, 31). While one Woman does no evil (31:12),
the second one hates it (8:13). Laughter is characteristic of their life (1:26; 8:30;
31:25). Children of the second Woman in Prov. 31 call her happy (31:28), while
those who hold on to the first Woman are made happy (3:18). Secondly, there
are thematic parallels. Reputation and honor are the constant companions of
those who make both women their companions (3:4, 16; 31:11, 23). Both are
engaged in teaching and their whole life is characterized by the Fear of the Lord
(1:23, 25; 8:6-9, 14, 32, 34: 31:26. Both are women of strength (8:14; 31:17, 25)
and as such they display their creative strength and govern the earth by their
vineyard related actions (9:12; 31:16). These lexical and thematic parallels also
show that both women are juxtaposed to the Women of Folly or the Strange
Woman of Proverbs 1-9.21
These two women are so similar that the conclusion is unavoidable. Naphtali
Gutstein appropriately summed up the force of the conclusion in the following
poem in which he provides his own rendering the Woman of Valor passage:
Wisdom‟s Strength, who can acquire it?
It is far more valuable then precious stones
The one who has it can safely rely on it, and will lose nothing because of
it.
Wisdom is good and not evil, all the time.
Wisdom seeks to be used, willingly she wants to be applied.
Like ships laden with goods, Wisdom brings substance.
Wisdom is always present, ready to serve those who respect her at no
cost.
She is determined to be useful, and establishes a relationship with those
who cherish her.
Strong in her own rite, wisdom makes others strong.
20
Christine Roy Yoder, Wisdom as a Woman of Substance: A Socioeconomic
Reading of Proverbs 1-9 and 31:10-31 (Berlin: WdeG, 2001), 3
21
ibid., 92
9
She knows that what she offers is good, always available, never lost.
She possesses the means to act, and stimulates action.
Wisdom gladly supports the poor, in fact, she wants to be used.
Those who acquire Wisdom are fearless, for it equips them to cope with
difficulties.
She provides protection. Her methods are extraordinary.
One who has acquired Wisdom becomes well-known, and can be
numbered among the leaders.
Wisdom enriches the individual with ideas, thereby helping a person grow.
Wisdom‟s traits are strength and dignity; with these she helps one prepare
for the future.
When wisdom speaks, her words are suffused with kindness.
She takes care of those who embrace her, not letting them be idle.
Blessed are those who recognize wisdom. Those who acquire her can
appreciate her full value.
Many are the plausible ways of thinking, but your Wisdom, are the surest
guide.
Philosophy may be strange and thoughts misleading, but wisdom that
reveres God shell endure.
Give Wisdom chance to act and her feats will win universal acclaim.22
Implications in general
Desmond Tutu, one of the leaders of anti-apartheid movement in South
Africa, which was instrumental in bringing about many needed changes, is
also an Anglican Bishop. He writes as follows: “It is nothing, but worthless
religiosity when we concern ourselves with offering God worship but are
unmindful of the sociopolitical implications of our religion.”23 I
wholeheartedly agree with Tutu‟s position which is why one of my major
goals is to draw out practical implications for Prov.31:10-31. The
implications are the “so what” of every idea, every theory, every
hypothesis. When Martin Luther in his “About the Jews and Their Lies”24
wrote that God‟s eternal wrath rested upon this despicable people – the
Jews, perhaps, no one could have predicted that four hundred years later
Germany‟s dictator Adolf Hitler was going to pick this “work” for his private
reading and then use for his nazi propaganda, that would result in the
death of 6 000 000 Jews all over Europe. This stands as a sober warning
to us who do their research and writing at the worldwide library of ideas.
22
Naphtali Gutstein, “Proverbs 31:10-31: the Woman of Valor as Allegory”,
Jewish Bible Quarterly 27 (1999): 36-39
23
Laura Donaldson, “Postcolonialism and Biblical Reading: an Introduction,”
Semeia 75 (1996): 1
24
From Luther's Works, Volume 47: The Christian in Society IV, (Philadelphia:
Fortress Press, 1971). pp 268-293
10
We need to be careful about our theories, because the implications of our
theories have potential to cause great damage, while at the same time
have the power to change the world and recapture its boundaries for
God‟s Kingdom.
I will divide up the implications in several categories.25 First, I will seek to address
women readers with practical implications for them. I determined that I would
write keeping several main types situations that women find themselves in, since
the implications will in many case be very different. I will set forth some examples
of implications concerning:
A. Women married with children
B. Single, widowed, celibate women
C. Women with children grown
D. Single mothers
E. Married women with no children
F. Invalid Women
G. Elderly Women
Secondly I will seek also to address the men reading this paper. What are the
implications for them? Once again here I will keep in mind four main groups of
men:
A.
B.
C.
D.
E.
F.
G.
Men married with children
Single, widowed, celibate men
Men with children grown
Single fathers
Married men with no children
Invalid men
Elderly men
If they do not understand the implications of Proverbs.31:10-31 then there is no
hope for any kind of serious reformation in the family, church and state. If it is
true that Proverbs 31:10-31 is not a real woman or at least not primarily so, but is
indeed Wisdom Personified then several major implications follow from this
reading.
25
For writing this paper and thinking through the implications, I put together a
chart of positions (readings) and situations that women live in. This chart could
be of further help to some one who might want to think even further about the
implications of various interpretations. I did not provide the “filled in” chart that I
filled out myself, but rather only the blank chart for future use by the reader.
However, as an acknowledgement, this tool was invaluable to me as I set out to
make sure that I do not ignore any group of men or women and the implications
that would follow.
11
Examples of implications for women
First implication is for those who are single either by the Lord‟s choice, their own
or both. Children and a home are not necessary conditions for a fulfilled life. In a
symbolic sense, one can be living in obedience to our passage without ever
being married or having children. Since the woman is Wisdom personified, even
the single woman can reflect many of the qualities that are displayed in the
passage.
Second implication is that a woman may no longer think of herself as the only
“helpmate”, even though she remains such as all believers are to help/serve one
another, with this outlook she is to be the helpmate as much as the husband
needs to be the helpmate of his wife. She is not to be afraid to take on positions
of authority, influence, stature and honor as long as they advance the cause of
God‟s Kingdom.
Third implication is that a woman that has her children out of “the nest” should
consider their newly available free time a trust from the Lord to be used for His
work.26 She should be encouraged to pursue more education and to engage in
ministry or work that is more appropriate for her mature stage of life. There are
things that are only learned by living longer. She has accomplished much for her
family, now is the time to become a resource and a mentor for others beyond her
family. However, plans need to be made ahead of time in order to be engaged in
these activities after one‟s children are grown. Women should continue their
education even during the time when they are raising children, so that when the
children are grown, they will already have the credentials they need or be well on
the way to attaining them.
Examples of implications for men
The first implication is that gender-based division of labor could not be justified as
it has been in the former Soviet Union. If indeed the description of actions, life
and participation in the household chores is applicable to both sexes, then men
need to repent of the unbiblical character of their thinking.
The second implication is that the pivotal point of bestowing honor that we saw in
the center of this chiastic structure applies not only to the man, but also to the
woman. The implication of this reading is earthshaking: God calls a men to so
26
It is true also of people that are already retired or are senior citizens. There is a
problem in the church and society with what has been termed as ageism. Instead
of valuing and using the gifts that people that attained a considerable age, the
society and the church are ignoring these people.
12
live their lives in excellence, prudence, righteousness, hard work, entrepreneurial
spirit, and the fear of the Lord, that their wives could be praised among the
leadership of the city on the account of their husbands.
The third implication of this reading is that it is perfectly righteous for the
husband, with the agreement of his wife, to assume the duties of the
househusband,27 who will only work inside of home. In this case, the wife will be
the breadwinner in spite of how radical these claims may seem in today‟s society.
The fourth implication is that this passage should be transferred from seasonal
employment for the “gentleman in waiting”28 category to the everyday life of
people who are either already married or have been married for a long time.
Seeking to become more like wisdom in their everyday activities is the job of both
men and women in marriage.
Red Chuppah Perspective
In this section “Red” still refers to the Russian or post-Soviet identity, as I have
explained this metaphor in the “Red Shadow Perspective” section. Chuppah is a
wedding canopy attached to four pools. Under this canopy Jewish weddings take
place. The Chuppah symbolizes the home the bride and groom will build
together. So in the conversation that involves implications of relationship
between men and women this metaphor is very fitting.
The Reading
Another reading sees Proverbs 31:10-31, primarily, if not exclusively as an
archetype of a real woman. Stability is a value for the Russian Jewish
community; therefore the reading as a real woman would fit more with its
concerns and issues. David Blumenthal is once again helpful here: “The Eshet
Hayil of biblical times, then, is a very effective household manager, on the farm
and in the city… The Eshet Hayil has two complementary figures in biblical
Hebrew. The first is the Gibbor Hayil. The second complementary figure …is the
Gever. The texts of Psalm 128 and Proverbs 31 complement one another. The
Gever is the counterpart to the Eshet Hayil. For both, love is in the order of family
27
In Sweden there is a particularly great population of househusbands. This
country seems to have already reformed the culture enough for people not to
look at it as suspicious activity.
28
By now I lived in the U.S. about 13 years. I picked up many expressions like
somewhat archaic “lady in waiting”. This of course is the word play on this
concept.
13
living. For both, love is the hard work of negotiating life; it is responsible living
with debts to the past and the future within a context of divine order and
blessing.”29 As W. Gunter Plaut contends in his work: “The closest approximation
to this Biblical idea was probably the East European Jewish housewife of the
eightieth and ninetieth centuries. Wherever possible, she earned a livelihood for
the family and attempted to relieve her husband of most of his mundane
responsibilities, so that he might give to the study of God‟s word, to scholarship
and prayer.”30
In the Russian Jewish community, one of the highest values for a man is that he
would be a good businessman or a scholar, but for a woman it is that she would
be a good mother and homemaker. The mothers of the Jewish community would
often use a phrase in attempt to persuade their sons that the girl they hope to
match make them with is “domashniaa devochka” or literally “a home girl.”31 The
cultural viewpoint is considerably supported by a quote from Shulamit Valler. In
his quote he seems to suggest that if one was to read Eshet Hayil as a real
woman then this reading would be highly compatible with the Russian Jewish
concerns: “Her activity aims at establishing economic security and well-being for
her husband and children, from whom she gains approval and praise. The center
of her life is her home and, even though her activities extend outside, she makes
no use of her skills for the benefit of her community or nation.”32
29
This term is used of Yiftah, the farmer turned general; of Kish, the father of
King Saul; of Jeroboam, the farmer turned king of the northern kingdom; of
Na´aman, the God-fearing Aramean general; of Zadok, a military leader; of
Elyada, a military leader; and of Bo´az, the husband of Ruth and the ancestor of
David. The term, thus, fairly consistently denotes someone from a prosperous
agricultural background who assumes a public role, often but not always, a
military one. Bo´az is the most interesting instance because Bo´az, the affluent
farmer who redeems land and family seed, is called Ish Gibbor Hayil while Ruth,
the convert who enables land and seed to be redeemed and founds the Davidic
dynasty, is called Eshet Hayil, the only woman to be given this title by name.
David R. Blumenthal, The Images of Women in the Hebrew Bible), available on
the we at http://www.emory.edu/UDR/BLUMENTHAL/ImagesWomen.html#fn19
30
W. Gunter Plaut, Book of Proverbs: A Commentary (New York: Union of
American Hebrew Congregations, 1961), 313
31
Divorce rate in Jewish households usually is some what lower then in their
gentile counterparts. This phenomena cannot, however, be attributed to
particular marital faithfulness of Jewish husbands, rather this is the outworking of
the firm commitment on the part of the wife to keep the family together no mater
what their husbands may do.
32
Shulamit Valler, “Who is Eshet Chayil in Rabbinic Literature?” in: Athalya
Brenner, A Feminist Companion to Wisdom Literature, (Sheffield Academic
Press, 1995), 85
14
By contrast, Christine Roy Yoder‟s fascinating study previously referenced in this
paper, comes to this conclusion: “To a significant extent, Wisdom‟s Origins lie not
in putative mythological antecedents or abstract literary constructs, but in
women‟s concrete, everyday realities.”33 In her doctoral work at Princeton
Seminary, she presented compelling evidence from extra-biblical sources that
many women in the approximate time of Proverbs‟ composition, in Jewish and
non-Jewish settings, were actively engaged in the very duties of business
administration that are attributed to Eshet Hayil. Her conclusion is very similar to
mine: Eshet Hayil is indeed Woman Wisdom Personified, due to the
unquestionable connection with Proverbs 1-11, but its root is not found in a
literary device, or any kind of metaphysical, purely spiritual entity, but on the
contrary in the real life of righteous women, who fear the Lord.
If it is true that the root of Proverbs 31:10-31 is a real women (even if it is an
archetype of a real woman), then several things are appropriate to note as
examples of those implications.
Examples of implications for women
The first implication responds to the industrial description of Eshet Hayil. She is a
good businessman and efficient CEO of her home-based business.34 Women
can have the freedom to consider becoming involved not just in their husbands
business (keeping books or being a secretary), but also start their own where
they can exercise primary leadership.
The second implication is that a woman that has her children out of “the nest”
should consider now free time a trust from the Lord to be used for His work.35
She should be encouraged to pursue more education and to engage in ministry
or work that is more appropriate for her mature stage of life. There are things that
are only learned by living longer. She has done it. Now is the time to become a
resource and a mentor for many.
33
Christine Roy Yoder, Wisdom as a Woman of Substance: A Socioeconomic
Reading of Proverbs 1-9 and 31:10-31 (Berlin: WdeG, 2001), 111
34
Of course the Woman‟s of Valor involvement is not limited to business. It could
be a social action activity, political movement or anything else. The important part
is that she is managing, treasuring and using the many talents that God endowed
her with.
35
It is true also of people that are already retired or are senior citizens. There is a
problem in the church and society with what has been termed as ageism. Instead
of valuing and using the gifts that people that attained a considerable age, the
society and the church are ignoring these people.
15
The third implication builds on the second. If the second implication is authentic,
then plans need to be made ahead of time in order to be engaged in these
activities after ones children are grown. Women should continue to have a
continual education even during the time when they are raising children, so that
when the children are grown they already have the credentials they need or are
halfway through with regards to attaining them.
The fourth implication is that hired work may be employed in the house.36 Often
times a woman feel that she is not being faithful to the Lord‟s calling as a woman,
if she hires someone else to clean the house. But this thinking needs to be
corrected by the freedom that is granted in the “real woman” reading of our
passage. Eshet Hayil of the house can concentrate on raising and educating
children as well as investing in her business as opposed to spending the majority
of her time in the upkeep of the house itself.
The fifth implication is somewhat debatable, because it is unclear what does the
phrase “her lamp does not go out at night” refer to? I have a hunch that it is not a
statement that describes her hard working character. That has been established
throughout the poem many times. It is likely that it is referring to her private
marital life with her husband. In this case the emphasis is upon her success in
balancing her life‟s duties. Not only is she incredible mother, business owner,
teacher of wisdom, she is also terrific wife that knows how to give and to receive
sexual pleasure, not allowing herself to overlook this responsibility and privilege
as well.
Examples of implications for men
The first implication is that a woman is considered to be primarily the CEO of the
household. That means that she is to be trusted, obeyed and otherwise
encouraged in every way in her tough, but God-given ministry of efficiently
operating this basic structure of human society called the family.
The second implication is that a husband has a holy duty to encourage his wife in
the endeavors that she would like to undertake. Husband needs to become
proactive in enabling his wife “to soar as high and far as God-given wings will
take her.”
36
When one considers further implications with regards to raising children
especially girls, questions like „do we (parents) buy our daughter a traditional
kitchen to instill into her traditional “home girl” values or are we at liberty, instead,
from the very start to supply her with a desk resembling that of a future business
women or a scholar, should be considered.
16
The third implication is that a man who is actively engaged in looking for a
woman to be his wife, should be challenged not to skip in his search the women
who are smart, accomplished scholars, professionals and are more mature in
some ways.
The fourth implication is that it is the job of the husband to make sure that
appropriate honor is given to his wife by him and the other recipients of her many
blessings – the children. The culture of fostering honor by the husband needs to
move from the level of the occasional and subconscious to the predetermined
and purposeful.
The fifth implication is that the husband should never infer, refer or otherwise
imply that his wife is not employed. She may not be employed outside of the
home, but she is most definitely working hard within the boundaries of the family
property. He is to increase her honor in the language that he and others around
him employ.
The sixth implication is that the husband is to insure that his wife is able to
participate in ministry that also extends outside of the home. Together the
husband and wife need to decided how the time would be allocated, so that the
house is not overlooked and the outside ministry is not neglected either.
The seven implication is the husband is to see his wife and take steps to
enhance her abilities and calling as the wise sage, who is given to him, his
family, church and the world as a mouthpiece of God‟s Holy Torah.
Conclusion
Strategy and methodology review
I began this paper by looking at my social location, defining it and seeking to take
a look at myself from the point of view of another. I am sure that I have only
partially succeeded in this. But this exercise is so difficult that even partial
progress can often be a considerable success. I then employed some of the tools
of literary analysis by identifying some of the methods that the writers and editors
of Prov.31:10-31 used to construct this powerful passage. I have then engaged,
on the level that the length of the assignment has allowed for, in ReaderResponse Criticism presenting the different views that a Russian Jewish person
and then a former Soviet Union person would most likely accept as truthful. In
making sure that I do not ignore all major groups of people who would be
affected by any given of the interpretive options available, I first designed the
chart (with the help of my wife) and then used it extensively to force myself to
17
think outside of the box.37 The Reader-Response criticism that I have employed
worked well with the Form Criticism. The “R-R” was applying the meaning to real
life situation and forcing me to see it from the perspective of others, while the
Form criticism kept me informed and insured that the borders of hermeneutical
options are not overstepped with regards to how far and how wide the text was
applied.
The Real Women of Valor
I have concluded in general and in some specifics that the Woman of Prov.31:1031 is indeed Wisdom personified (the Woman of the first 11 chapters), however,
in such a way that her picture was originally drawn from a real woman of
substance/strength/valor/worth that was completely in line with cultural norms of
the day. What is clear is that if my analysis is correct then this reading deserves
wide hearing, since the narrow traditional readings are doing much injustice to
the souls and lives of both the men and women of our time. This unfortunate
condition needs to be reformed to be more in compliance with the ancient Holy
writings of civilizations that may have been “behind” us in some things, but
certainly are “far ahead” of us in many others.
Comparison and Contrast
The main positions regarding the identity of the Woman of Valor in Proverbs
31:10-31 that I have considered were: 1) Wisdom personified, 2) Wisdom
Personified, but rooted in a Real Woman, 3) Ideal Woman (Archetype), 4) Real
Woman that is home bound, 5) Real Woman that is career bound, 6) Patriarchic
material with no redeemable value.
As I examined the fairly large size chart that I literally covered with numbers and
shortened version of the implications, it was very helpful to see the “bigger
picture”. All positions had some kind of positive and negative implications that in
my mind followed the circumstance of the women and the interpretive view under
consideration. Interpretive option #2 had the most positive implications for
woman‟s life, since it was combining the positives sides of both interpretive
options #1 and #3. Options #4 and #6 ranked last in the positive implications that
37
I had the hardest time drawing out implications concerning women addressed
to women or implications that would require me to think as a woman. What
became clear to me is that I have got to be ignoring women‟s concerns and
issues in my sermons as well, as I try to think through the implications to the
passages that I exposit.
18
they carried for the women, even though they were some positive implications
that other options did not carry.
It is important that the reader does not fall into the trap of “pragmatic
interpretation”. That is the idea that a given interpretation is true, if it produces
the most positive effects. The truth of interpretation does not depend on the
quality and amount of implications. However, since all of us except the Creator
Himself, perceive truth subjectively, the implications function as a safe net within
which we can engage in the creative art of hermeneutics.
Final remarks
As I continue to develop as a scholar I hope that this research paper will prove to
be an immeasurable tool for my future writing and research. I hope to incorporate
my findings and newly developed scholarly skills as I approach the second part
of this program at the University of Stellenbosch, begin working on my minithesis and then proceed to embark upon the DPhil dissertation, D.V.
19
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Farmer, KA 1991. Who knows what is good? A commentary on the
books of Proverbs and Ecclesiastes (ITC). Grand Rapids: Eerdmans, 122127.
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Whybray, RN 1999. “Proverbs, Book of”, in: Hayes, JH (ed). Dictionary
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FOR FURTHER READING ON SOVIET FEMENISM
Attwood, Lynn (1993) "Rodina-Mat'" and the Soviet Cinema. In Liljeström
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Berry, E.E. (ed) Postcommunism and the Body Politics. New York and London:
New York University Press.
Clements, Barbara (1989) 'The Birth of the New Soviet Woman'. In Gleason, A.
et al (eds) Bolshevik Culture, pp.220-237. Bloomington: Indiana University Press.
Edmondson, Linda (ed) (1992) Women and Society in Russia and the Soviet
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Kon, Igor (1995) The Sexual Revolution in Russia. From the Age of the Czars to
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FOR FURTHER READING ON PROVERBS
Alden, Robert L. Proverbs. Grand Rapids: Baker Book House, 1983.
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Wheaton: Victor Books, 1985.
Cohen, A. Proverbs: Hebrew Text and English Translation with an
Introduction and Commentary. London: The Soncino Press,
1945.
Crenshaw, James L. "Prolegomenon." In Studies in Ancient
Israelite Wisdom, pp. 1-60. Edited by James L. Crenshaw. New
York: KTAV Publishing House, 1976.
Delitzsch, Franz. "Proverbs." In vol. 6: Proverbs, Ecclesiastes,
Song of Solomon. Translated by M. G. Easton. Commentary on
the Old Testament. 10 vols. N.p.; reprint ed., Grand Rapids:
Wm. B. Eerdmans Publishing Co., 1973.
Kidner, Derek. The Proverbs: An Introduction and Commentary. The
Tyndale Old Testament Commentaries. Chicago: Inter-Varsity
Press, 1964.
McKane, William. Proverbs: A New Approach. The Old Testament
Library. Philadelphia: The Westminster Press, 1970, 1975.
Mouser, William E., Jr. Walking in Wisdom: Studying the Proverbs
of Solomon. Downers Grove: InterVarsity Press, 1983.
Oesterley, W. O. E. The Book of Proverbs. New York: E. P. Dutton
and Co., 1929.
Scott, R. B. Y. Proverbs-Ecclesiastes. The Anchor Bible. Garden
City: Doubleday & Co., 1965.
Sell, Charles. The House on the Rock: Wisdom from Proverbs for
Today's Families. Wheaton: SP Publications, Victor Books,
1987.
Thompson, J. M. The Form and Function of Proverbs in Israel. The
Hague: Mouton, 1074.
22
Toy, Crawford H. A Critical and Exegetical Commentary of the Book
of Proverbs. The International Critical Commentary.
Edinburgh: T. & T. Clark, 1899.
Whybray, R. N. The Book of Proverbs. Cambridge Bible Commentary.
Cambridge: Cambridge University Press, 1972.
Zoeckler, Otto. Proverbs, Ecclesiastes, Song of Solomon.
Commentary on the Holy Scriptures, Critical, Doctrinal, and
Homiletical. Edited by John P. Lange. Translated by Philip
Schaff. Grand Rapids: Zondervan Publishing House, n.d.
Periodicals and Unpublished Materials
Blocker, Henri. "The Fear of the Lord as the 'Principle' of
Wisdom." Tyndale Bulletin 28 (1977): 3-28.
Habel, Norman C. "The Symbolism of Wisdom in Proverbs 1-9."
Interpretation 26 (1972): 131-157.
Johnson, Martin A. "An Investigation of the Fear of God as a
Central Concept in the Theology of the Wisdom Literature."
M.A. thesis, Trinity Evangelical Divinity School, 1974.
Norris, Philip G. "A Topical Study Guide of Proverbs." Th.M.
research project, Dallas Theological Seminary, 1975.
Pond, Gene. "The Book of Proverbs." Paper submitted for course
383 Analysis of Old Testament Books. Dallas Theological
Seminary, 1990.
Waltke, Bruce K. "The Authority of Proverbs: An Exposition of
Proverbs 1:2-6." Presbyterian: Covenant Seminary Review 12
(1987): 65-78.
________. "The Book of Proverbs and Ancient Wisdom Literature."
Bibliotheca Sacra 136 (1979): 221-238
________. "The Book of Proverbs and Old Testament Theology."
Bibliotheca Sacra 136 (1979): 302-18.
Zuck, Roy B. "An Outline of Proverbs." Unpublished class notes in
303 Old Testament History II. Dallas Theological Seminary,
Fall 1981.
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