This thorough article examines the different ways that the word “chayil” is used throughout the Bible, suggesting that gender bias has influenced translators and commentators to understand “chayil” differently when it is applied to men and women. Whereas the word is used 242 times throughout the Bible, it is only applied to women in four instances, two of which are in Proverbs 31 (Eishet Chayil). While the word is always associated with force, strength, and ability, when applied to women, it has been understood as “virtue,” with the article equates with “chastity.” Despite the fact that the rest of Proverbs 31 relates to a woman’s strength and capability in both home and business life, the translation of “virtuous” emphasizes but one moral quality, which is, in fact, not mentioned at all. The following excerpt includes the analysis of the way this word has been understood in Proverbs 31. To see how it has been understood in the other two applications to women (Ruth 3:11, Proberbs 12:4), see the original article on the website of God’s Word to Women, Inc., a Christian organization that teaches that men and women are equal in terms of substance and value, privilege and responsibility, function and authority in all areas of life, ministry, and marriage.
Sex Bias Influences Translators
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Next we will consider the Hebrew word cha-yil (HEB), which occurs 242 times in the Old Testament. It is translated “army” and “war” 58 times; “host” and “forces” 43 times; “might” or “power” 16 times; “goods,” “riches,” “substance” and “wealth” in all 31 times; “band of soldiers,” “band of men,” “company,” and “train” once each; “activity” once; “valor” 28 times; “strength” 11 times: these are all noun forms. The word is often translated as an adjective or adverb. It is translated “valiant” and “valiantly” 35 times; “strong” 6 times; “able” 4 times; “worthily” once and “worthy” once. We have now given you the complete list of the various renderings of this word excepting four instances in which the word is used in describing a woman. Please review the list, and get the usage of the word clearly in mind before proceeding further.
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Now for the next mistranslation of this word, because it relates to woman. The last chapter of Proverbs describes an ideal woman for a wife. The description is a mother’s, to her son. It is quite different from the average man’s ideal of woman at her best. But the Bible describes her, in the language of Lemuel’s mother, as a woman whose “price is far above rubies. Here are some of her striking characteristics:“She is like the merchants’ ships, she bringeth her food from afar.” “She considereth a field and buyeth it.” “She girdeth her loins with strength, and strengtheneth her arms.” “Strength and honor are her clothing.” Surely this must be a “strong-minded” woman who is praised here.
Three times over the “strength” of this woman of Proverbs is referred to. Each line of the description speaks of efficiency. She is praised in turn for general goodness and trustworthiness, energy, efficiency, enterprise, far-sightedness, early-rising, business capacity, gardening, muscular strength, weaving, benevolence, fore-thought, embroidery work, elegant clothes for herself, tailoring for her husband, honor, wisdom, kindness, piety. But, as it happens, no definite reference is made to her purity, or to her faithfulness to her husband in the marriage relation.
Now what one word would best sum up such a character? The precise original expression is the same as in the verse we have quoted from Ruth, “A woman of cha-yil.” We must suppose that the translators hastily concluded that they knew, without looking closely at the original, what sort of a woman a mother ought to recommend to her son for a wife, and so they translated: “Who can find a virtuous woman?” That represents the undoubted sentiments of the translators; but it does not represent the teaching of the original text. “Virtue” is of priceless value to woman, to be sure; but her duty to her husband is not her only duty; all her life cannot be summed up in that one moral quality.
“But,” someone will reply, “virtue is often used in the sense of a summing up of all moral characteristics.” That may be; but it would not be so understood by the common folk, in this connection, and the Bible is supposed to be translated for them. The vast majority, reading this verse, would suppose the word “virtue” to refer to the woman’s chastity. The Septuagint translates here (“Tell it not in Gath, publish it not in Askelon,” lest the study of the sacred tongues be prohibited to woman!), “A masculine woman . . . more valuable is she than very costly stones.”
And finally, the description of this ideal woman is summed up in the 29th verse, in the words: “Many daughters have done cha-yil, but thou excellest them all. “Worthily,” “valiantly,” are the only translations that we have in any other part of the Bible for this word, when used as an adverb. But after the same careless manner, the word is here translated “virtuously.” We suppose there was an instinctive distaste, disrelish, for showing that the Bible praised, in the inspired words of a woman writer, a “strong” woman, for doing “valiantly.”
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“But,” an objector will say “ ‘virtuous’ comes from the Latin word vir, which means ‘man’, and why is it not the proper word to use here, in the sense of ‘manly’, ‘strong’?” Because “virtue,” while it has this literal sense, is not used to describe “manliness” in English, but “morality” in general, among men: and when used of woman, it is understood to refer to morality of one sort, more particularly, which happens not to be referred to in these extended descriptions in the quotations from Proverbs. If the translator had thought that this word “virtue,” or the word “virtuously” were likely to be understood in their literal sense by women, “manly” and “manfully,” who can believe that he would ever have employed those words here?
Virtue is a quality of great importance to women, and had they been more clearly taught from pulpit, and by a more careful translation of such passages as we have been considering, the obligation laid upon them in the Bible, to be strong, in body, mind and spirit; if these theologians themselves had learned this from the Bible, women would have been far better equipped to guard their virtue since the ruin of girls is usually due to weak character and general unfitness to cope with the world. To sum up: This Hebrew word, cha-yil, used over 200 times in the Hebrew Bible, signifies “force,” “strength,” “ability.” But in every instance where it relates to women, and nowhere else, it is translated “virtue,” i.e. “chastity.”