A woman of valor is not only refined and intelligent but in the Hebrew mindset, she is seen as a soldier fighting for her faith, family and community’s moral and spiritual well-being.
Proverbs 31, specifically the passage known as Eshet Chayil (verses 10–31, praising a “woman of valor”), is traditionally recited by some Jewish communities on Friday evenings at the Shabbat dinner.
This practice is common in Ashkenazi and some Sephardic households, where it is sung or read as a tribute to the woman of the house, or to honor women in general.
The word “chayil” (חיל) is often translated as “valor,” “strength” or “might,” but it also carries connotations of military service, as it can mean “army” or “soldier.”
Here’s how this connection is made:
The Hebrew word “chayil” is used to describe both men of valor (gibor chayil) and the woman of valor (eshet chayil).
In contexts outside of Proverbs, “chayil” often refers to soldiers or warriors, as seen in descriptions of great men like David, Gideon and Joshua’s army, where the word signifies strength, courage and military prowess.
In modern Hebrew, the word “chayil” is used to refer to soldiers, with “hayal” (חייל) being a male soldier and “hayelet” (חיילת) a female soldier.
This linguistic link underscores the idea that a woman of valor in Proverbs 31 shares qualities with a soldier, such as strength, bravery and the ability to manage and protect a household much like a soldier would manage and guard their unit or territory.
Biblical Example:
The character of Ruth is an example where “chayil” is used to describe a woman.
The kinsman redeemer Boaz describes Ruth as an “eshet chayil” in Ruth 3:11, suggesting her valor not only in moral character but also in her actions on behalf of her family, which parallels the responsibilities of a soldier to support and defend.
While the exact phrase “eshet chayil” is not used for other named women, several biblical women exhibit qualities that align with the Proverbs 31 description (e.g., strength, resourcefulness, wisdom, and godliness). Examples include:
Deborah (Judges 4-5): As a judge, prophetess, and military leader, Deborah demonstrates wisdom, courage, and faith, qualities akin to an “eshet chayil.”
Queen Esther (Book of Esther): Esther’s bravery, strategic thinking, and willingness to risk her life to save her people reflect the valor and initiative of an “eshet chayil.”
Abigail (1 Samuel 25): Abigail’s intelligence, diplomacy, and quick action to avert disaster for her household showcase qualities of a virtuous and capable woman.
Sarah (Genesis): Though not called an “eshet chayil,” Sarah is honored in Jewish tradition for her faith and partnership with Abraham, and her life reflects strength and resilience.
Hannah (1 Samuel 1-2): Hannah’s deep faith, perseverance in prayer, and dedication of her son Samuel to God align with the spiritual strength of an “eshet chayil.”
All in all, the “Woman of Valor” is a soldier in her own right within the context of her family and community.
She is industrious, wise, benevolent and protective, embodying the virtues of a soldier who is vigilant, resourceful and committed to the welfare of her “troops,” or family members.
Spiritual warfare can certainly be applied:
Some interpretations extend the metaphor to spiritual warfare, where the woman of valor is seen as a soldier fighting for her faith, family and community’s moral and spiritual well-being, akin to spiritual soldiers described in Ephesians in the New Testament. Many brave women who are fighting on the front of the culture war today could be described as an “esher chayil.”
This connection between “chayil” and soldiering in the Hebrew Bible thus portrays the woman of valor as someone with strength, dedication and the capacity to manage complex situations, much like a soldier in battle.
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