Pro 31:20 | KD | STEP | That which impels the housewife to this labour is not selfishness, not a narrow-hearted limitation of her care to the circle of what is her own, but love, which reaches out far beyond this circle: 20 כ She holdeth out her hand to the unfortunate, And stretcheth forth her hands to the needy. With כּפּיה, 19b, is connected the idea of artistic skilfulness; with כּפּהּ, here that of offering for counsel ( vid ., at ); with sympathy and readiness to help, she presents herself to those who are oppressed by the misfortunes of life as if for an alliance, as if saying: place confidence in me, I shall do whatever I can - there thou hast my hand! Hitzig erroneously thinks of the open hand with a gift lying in it: this ought to be named, for כף in itself is nothing else than the half-opened hand. Also in 20b we are not to think of alms. Here Hitzig rightly: she stretches out to him both of her hands, that he might grasp them, both of them, or whichever he may. She does not throw to him merely a gift from a distance, but above all she gives to him to experience her warm sympathy (cf. ). Here, as at 19a, שׁלחה is punctuated (with Dagesh ) as Piel . The punctuation supposes that the author both times not unintentionally made use of the intensive form. This one verse (20) is complete in itself as a description of character; and the author has done well in choosing such strong expressions, for, without this sympathy with misery and poverty, she, so good and trustworthy and industrious, might indeed be pleasing to her husband, but not to God. One could almost wish that greater expansion had been given to this one feature in the picture.

‏ Proverbs 31:20

That which impels the housewife to this labour is not selfishness, not a narrow-hearted limitation of her care to the circle of what is her own, but love, which reaches out far beyond this circle: 20 כ She holdeth out her hand to the unfortunate, And stretcheth forth her hands to the needy.

With כּפּיה, 19b, is connected the idea of artistic skilfulness; with כּפּהּ, here that of offering for counsel (vid., at Isa 2:6); with sympathy and readiness to help, she presents herself to those who are oppressed by the misfortunes of life as if for an alliance, as if saying: place confidence in me, I shall do whatever I can - there thou hast my hand! Hitzig erroneously thinks of the open hand with a gift lying in it: this ought to be named, for כף in itself is nothing else than the half-opened hand. Also in 20b we are not to think of alms. Here Hitzig rightly: she stretches out to him both of her hands, that he might grasp them, both of them, or whichever he may. She does not throw to him merely a gift from a distance, but above all she gives to him to experience her warm sympathy (cf. Eze 16:49). Here, as at 19a, שׁלחה is punctuated (with Dagesh) as Piel. The punctuation supposes that the author both times not unintentionally made use of the intensive form. This one verse (20) is complete in itself as a description of character; and the author has done well in choosing such strong expressions, for, without this sympathy with misery and poverty, she, so good and trustworthy and industrious, might indeed be pleasing to her husband, but not to God. One could almost wish that greater expansion had been given to this one feature in the picture.