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Proverbs 14:1
Verse
Context
The Wise Woman
1Every wise woman builds her house, but a foolish one tears it down with her own hands.
Sermons






Summary
Commentary
- Keil-Delitzsch
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
1 The wisdom of the woman buildeth her house, And folly teareth it down with its own hands. Were it חכמות נשׁים, after Jdg 5:29, cf. Isa 19:11, then the meaning would be: the wise among women, each of them buildeth her house. But why then not just אשּׁה חכמה, as Sa2 14:2, cf. Exo 35:25? The Syr., Targum, and Jerome write sapiens mulier. And if the whole class must be spoken of, why again immediately the individualizing in בּנתה? The lxx obliterates that by its ᾠκοδόμησαν. And does not אוּלת [folly] in the contrasted proverb (1b) lead us to conclude on a similar abstract in 1a? The translators conceal this, for they translate אולת personally. Thus also the Venet. and Luther; אוּלת is, says Kimchi, an adj. like עוּרת, caeca. But the linguistic usage does not point אויל with אוילי to any אוּל. It is true that a fem. of אויל does not occur; there is, however, also no place in which אולת may certainly present itself as such. Thus also חכמות must be an abstr.; we have shown at Pro 1:20 how חכמות, as neut. plur., might have an abstr. meaning. But since it is not to be perceived why the poet should express himself so singularly, the punctuation חכמות is to be understood as proceeding from a false supposition, and is to be read חכמות, as at Pro 9:1 (especially since this passage rests on the one before us). Fleischer says: "to build the house is figuratively equivalent to, to regulate well the affairs of a house, and to keep them in a good condition; the contrary, to tear down the house, is the same contrast as the Arab. 'amârat âlbyt and kharab albyt. Thus e.g., in Burckhardt's Sprchw. 217, harrt ṣabrt bythâ 'amârat, a good woman (ein braves Weib) has patience (with her husband), and thereby she builds up her house (at the same time an example of the use of the preterite in like general sentences for individualizing); also No. 430 of the same work: 'amârat âlbyt wla kharâbt, it is becoming to build the house, not to destroy it; cf. in the Thousand and One Nights, where a woman who had compelled her husband to separate from her says: âna âlty 'amalt hadhâ barwḥy wâkhrnt byty bnfsy. Burckhardt there makes the remark: 'amârat âlbyt denotes the family placed in good circumstances - father, mother, and children all living together happily and peacefully." This conditional relation of the wife to the house expresses itself in her being named as house-wife (cf. Hausehre [= honour of a house] used by Luther, Psa 68:13), to which the Talmudic דּביתי (= uxor mea) answers; the wife is noted for this, and hence is called עיקר הבית, the root and foundation of the house; vid., Buxtorf's Lex. col. 301. In truth, the oneness of the house is more dependent on the mother than on the father. A wise mother can, if her husband be dead or neglectful of his duty, always keep the house together; but if the house-wife has neither understanding nor good-will for her calling, then the best will of the house-father cannot hinder the dissolution of the house, prudence and patience only conceal and mitigate the process of dissolution - folly, viz., of the house-wife, always becomes more and more, according to the degree in which this is a caricature of her calling, the ruin of the house.
Tyndale Open Study Notes
14:1 Building or tearing down the home is a metaphor for strengthening or weakening one’s family.
Proverbs 14:1
The Wise Woman
1Every wise woman builds her house, but a foolish one tears it down with her own hands.
- Scripture
- Sermons
- Commentary
(Genesis) Genesis 1:26-31
By J. Vernon McGee2.9K18:25GenesisGEN 1:31PSA 19:1PRO 14:1MAT 6:33In this sermon, the preacher discusses the law of recurrence or recapitulation in the preaching of the word of God. He explains that this law involves stating important facts and truths in a concise manner. The preacher uses examples from the Bible, such as the six days of creation and the book of Deuteronomy, to illustrate this law. He emphasizes that God is mentioned 32 times in the creation account and highlights the significance of God creating man in His own image. The sermon also touches on the principles of order, progress, promptness, and perfection found in the creation narrative.
The Blueprint of Your Home
By Abner Kauffman2.3K1:11:56Home LifeDEU 24:52KI 4:10PRO 14:1MAT 6:33EPH 5:25COL 3:191PE 3:7In this sermon, the speaker emphasizes the importance of studying the Bible to show oneself approved by God. He encourages listeners to not neglect learning about their homes and the responsibilities that come with it. The speaker warns against the dangers of watching inappropriate videos and allowing worldly influences into the home. He also advises husbands to take responsibility for what their families are exposed to and to address any issues or tensions in the household promptly. The sermon highlights the significance of the kitchen as a place where husbands can play a role in creating a godly atmosphere in the home.
Sisters Blessing the Body of Christ
By Annie Poonen1.1K51:21PRO 14:1PRO 31:26LUK 10:42COL 3:18JAS 3:171PE 3:4This sermon emphasizes the importance of building the body of Christ as women in the church. It discusses the significance of having a meek and quiet spirit, forgiving others, being a Mary in a martyr world, and seeking godly wisdom to build godly homes that contribute to a godly church. The speaker shares personal experiences and insights on prayer life, obedience, and surrendering all aspects of life to the Lord.
To Build or Not to Build
By Jenny Daniel93859:41PRO 14:1PRO 19:13MAT 6:33In this sermon, the speaker shares two stories from their family history to illustrate the challenges and trials they faced. The first story is about their grandmother, who experienced the loss of her belongings during a flood. The second story is about their mother, who struggled with insecurity in her marriage and felt called to the mission field. Through these stories, the speaker emphasizes the importance of relying on God in times of difficulty and finding strength in Him. The sermon encourages listeners to trust in God's faithfulness and to follow His calling, even when faced with uncertainty.
Major Misunderstanding the Girls Have - I
By George Verwer6781:01:00PRO 14:1PRO 31:101CO 7:34EPH 5:221TH 2:71TI 5:14TIT 2:3In this sermon, the speaker addresses the question of what women can do in the context of spreading the gospel. They emphasize the importance of believing in the work of raising awareness for the gospel and the impact it can have on the lives of millions of women in India. The speaker also discusses the societal challenges that women face, including the destruction of feminism and the suppression of women's feelings. They encourage studying revolution and balance, as well as understanding the diverse range of women that God has created. The sermon concludes by highlighting the need for women to overcome obstacles and not rely solely on male leadership.
Crash Course to a Wonderful Family - Part 3
By David Servant53756:59DEU 6:6PRO 13:24PRO 14:1PRO 22:6PRO 31:27EPH 6:4This sermon emphasizes the importance of diligently raising children in the ways of the Lord, highlighting the impact of parental influence on children's faith and righteousness. It stresses the need for parents to prioritize their children over other commitments, to teach God's word consistently, and to model repentance and humility. The sermon also addresses the significance of homeschooling as a means to instill godly values and the importance of setting a godly example for children to follow.
Husband and Wife - Like Christ and the Church
By Zac Poonen51258:04GEN 1:28PRO 14:1MAT 8:81CO 11:3EPH 5:22EPH 5:251PE 3:7This sermon emphasizes the importance of husband-wife relationships in the New Testament, highlighting the need for love, humility, and mutual respect within families. It contrasts the true strength of a church, which lies in strong family units, with the superficial emphasis on numbers and external activities. The message underscores the significance of humility, submission, and building godly homes as foundational aspects of Christian life and leadership.
What's Wrong With the World
By Gilbert K. Chesterton0GEN 2:24PSA 127:3PRO 14:1PRO 24:31CO 13:4EPH 5:25COL 3:141TI 5:8HEB 13:41PE 3:7Gilbert K. Chesterton preaches about the importance of the institution of the family and the home, highlighting the unique and essential role it plays in society. He emphasizes the idea that the family is an ancient and anarchist institution, standing outside the State, refreshed or corrupted by forces of custom or kinship. Chesterton argues that the family is a necessity for mankind, a trap for mankind, and a place where individuals can find joy and fulfillment within limits. He discusses the concept of property as a form of limited creation, where individuals can shape something in their own image, reflecting the image of heaven.
Woman, the Completer
By Jack Hyles0GEN 2:21EST 4:14PSA 139:23PRO 14:1EPH 5:33Jack Hyles preaches on the significant role of women in the family, drawing parallels between the Trinity and the family structure. He emphasizes that women represent the Holy Spirit in the home, responsible for comforting, teaching, and leading. Hyles highlights the power of women in determining the atmosphere of their surroundings, comparing them to the unseen yet essential Holy Spirit. He encourages women to embrace their role as the Holy Spirit of the family, bringing positivity, comfort, and strength to their homes and communities.
Counsel to a Distressed Wife
By Art Katz0Self-ControlMarriagePRO 14:1EPH 4:2PHP 4:6COL 3:181PE 3:4Art Katz offers counsel to a distressed wife, emphasizing the importance of self-control and respect for her husband during times of estrangement. He acknowledges that past experiences may heighten fears and insecurities, but encourages her to honor her spouse and support him in his role. Katz highlights the need for personal growth and maturity, urging her to seek forgiveness for any past grievances and to cultivate a meek spirit. He reassures her that God will provide grace as she chooses to act responsibly and trust in His promises. Ultimately, he calls for a commitment to peace and righteousness within the family.
- Keil-Delitzsch
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
1 The wisdom of the woman buildeth her house, And folly teareth it down with its own hands. Were it חכמות נשׁים, after Jdg 5:29, cf. Isa 19:11, then the meaning would be: the wise among women, each of them buildeth her house. But why then not just אשּׁה חכמה, as Sa2 14:2, cf. Exo 35:25? The Syr., Targum, and Jerome write sapiens mulier. And if the whole class must be spoken of, why again immediately the individualizing in בּנתה? The lxx obliterates that by its ᾠκοδόμησαν. And does not אוּלת [folly] in the contrasted proverb (1b) lead us to conclude on a similar abstract in 1a? The translators conceal this, for they translate אולת personally. Thus also the Venet. and Luther; אוּלת is, says Kimchi, an adj. like עוּרת, caeca. But the linguistic usage does not point אויל with אוילי to any אוּל. It is true that a fem. of אויל does not occur; there is, however, also no place in which אולת may certainly present itself as such. Thus also חכמות must be an abstr.; we have shown at Pro 1:20 how חכמות, as neut. plur., might have an abstr. meaning. But since it is not to be perceived why the poet should express himself so singularly, the punctuation חכמות is to be understood as proceeding from a false supposition, and is to be read חכמות, as at Pro 9:1 (especially since this passage rests on the one before us). Fleischer says: "to build the house is figuratively equivalent to, to regulate well the affairs of a house, and to keep them in a good condition; the contrary, to tear down the house, is the same contrast as the Arab. 'amârat âlbyt and kharab albyt. Thus e.g., in Burckhardt's Sprchw. 217, harrt ṣabrt bythâ 'amârat, a good woman (ein braves Weib) has patience (with her husband), and thereby she builds up her house (at the same time an example of the use of the preterite in like general sentences for individualizing); also No. 430 of the same work: 'amârat âlbyt wla kharâbt, it is becoming to build the house, not to destroy it; cf. in the Thousand and One Nights, where a woman who had compelled her husband to separate from her says: âna âlty 'amalt hadhâ barwḥy wâkhrnt byty bnfsy. Burckhardt there makes the remark: 'amârat âlbyt denotes the family placed in good circumstances - father, mother, and children all living together happily and peacefully." This conditional relation of the wife to the house expresses itself in her being named as house-wife (cf. Hausehre [= honour of a house] used by Luther, Psa 68:13), to which the Talmudic דּביתי (= uxor mea) answers; the wife is noted for this, and hence is called עיקר הבית, the root and foundation of the house; vid., Buxtorf's Lex. col. 301. In truth, the oneness of the house is more dependent on the mother than on the father. A wise mother can, if her husband be dead or neglectful of his duty, always keep the house together; but if the house-wife has neither understanding nor good-will for her calling, then the best will of the house-father cannot hinder the dissolution of the house, prudence and patience only conceal and mitigate the process of dissolution - folly, viz., of the house-wife, always becomes more and more, according to the degree in which this is a caricature of her calling, the ruin of the house.
Tyndale Open Study Notes
14:1 Building or tearing down the home is a metaphor for strengthening or weakening one’s family.