the Week of Proper 21 / Ordinary 26
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New Living Translation
Proverbs 31:7
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Let him drink and forget his povertyAnd he will not remember his trouble any longer.
Let him drink and forget his poverty And remember his trouble no more.
That they may drynke it, and forget their miserie and aduersitie.
let him drink, and forget his poverty, and remember his misery no more.
Let him drink and forget his poverty, And remember his misery no more.
let him drink and forget his poverty, and remember his misery no more.
Let them drink to forget their troubles. Let them forget they are poor.
Let him drink, and forget his poverty, And remember his misery no more.
Let him drinke, and forget his pouertie, and remember his misery no more.
Let him drink, and forget his poverty, and remember his misery no more.
that they maye drynke it, & forget their misery & aduersite.
Let him drink and forget his poverty And no longer remember his trouble.
Let him drink, and forget his poverty, And remember his misery no more.
Let him have drink, and his need will go from his mind, and the memory of his trouble will be gone.
Let him drink, and forget his poverty, And remember his misery no more.
Let him drink, and forget his poverty, and remember his misery no more.
let them drink and forget their poverty, and remember their misery no more.
Let them drink and forget how poor and miserable they feel.
let him drink, forget his poverty and cease to remember his troubles.
Let him drinke, that he may forget his pouertie, and remember his miserie no more.
That they may drink, and forget their sorrows, and remember their miseries no more.
Let him drink, and forget his poverty, And remember his misery no more.
Let him drink, and forget his poverty, and remember his misery no more.
Let him drink and forget how poor he is, and remember his trouble no more.
A righteous man knows how to judge for the poor: but the ungodly understands not knowledge; and the poor man has not an understanding mind.
Let him drink, and forget his poverty, and remember his misery no more.
Let him drink and forget his poverty, and remember his misery no more.
let them drink and forget their poverty, and remember their misery no more.
Let him drink, and forget his poverty, and, his wearying toil, let him remember no more.
Let them drink, and forget their want, and remember their sorrow no more.
He will drink and forget his poverty, and his misery he will not remember any more.
let them drink and forget their poverty and remember their misery no more.
Let him drink and forget his poverty, And remember his trouble no more.
Let them drink and forget their need and remember their misery no more.
Let them drink and forget their poverty and unhappiness.
Let him drink so that he can forget his poverty and remember his trouble no more.
Drinke thei, and foryete thei her nedinesse; and thenke thei no more on her sorewe.
let them drink and forget their poverty, and remember their misery no more.
He drinketh, and forgetteth his poverty, And his misery he remembereth not again.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Ephesians 5:18
Reciprocal: Genesis 41:30 - shall be Genesis 41:51 - forget 2 Samuel 16:2 - that such Job 11:16 - Because Proverbs 23:20 - not Jeremiah 16:7 - cup Zechariah 10:7 - and their Luke 14:13 - call Luke 22:18 - the fruit
Cross-References
In the dream God responded, "Yes, I know you are innocent. That's why I kept you from sinning against me, and why I did not let you touch her.
Rachel and Leah responded, "That's fine with us! We won't inherit any of our father's wealth anyway.
He has reduced our rights to those of foreign women. And after he sold us, he wasted the money you paid him for us.
I could destroy you, but the God of your father appeared to me last night and warned me, ‘Leave Jacob alone!'
Yes, for twenty years I slaved in your house! I worked for fourteen years earning your two daughters, and then six more years for your flock. And you changed my wages ten times!
I will destroy your food supply, so that ten women will need only one oven to bake bread for their families. They will ration your food by weight, and though you have food to eat, you will not be satisfied.
not one of these people will ever enter that land. They have all seen my glorious presence and the miraculous signs I performed both in Egypt and in the wilderness, but again and again they have tested me by refusing to listen to my voice.
The Jews who lived near the enemy came and told us again and again, "They will come from all directions and attack us!"
You have always put a wall of protection around him and his home and his property. You have made him prosper in everything he does. Look how rich he is!
You have already insulted me ten times. You should be ashamed of treating me so badly.
Gill's Notes on the Bible
Let him drink, and forget his poverty,.... Which has been very pressing upon him, and afflicting to him; let him drink till he is cheerful, and forgets that he is a poor man; however, so far forgets as not to be troubled about it, and have any anxious thoughts how he must have food and raiment k;
and remember his misery no more; the anguish of his mind because of his straitened circumstances; or "his labour" l, as it may be rendered; so the Septuagint and Arabic versions, the labour of his body, the pains he takes to get a little food for himself and family. The Targum is,
"and remember his torn garments no more;''
his rags, a part of his poverty. Such virtue wine may have for the present to dispel care, than which it is said nothing can be better m; and to induce a forgetfulness of misery, poverty, and of other troubles. So the mixed wine Helena gave to Telemachus, called Nepenthe, which when drunk, had such an effect as to remove sorrow, and to bring on forgetfulness of past evils n; and of which Diodorus Siculus o and Pliny p speak as of such use. The ancients used to call Bacchus, the god of wine, the son of forgetfulness; but Plutarch q thought he should rather be called the father of it. Some, by those that are "ready to perish", understand condemned malefactors, just going to die; and think the Jewish practice of giving wine mingled with myrrh or frankincense, or a stupefying potion to such that they might not be sensible of their misery r, such as the Jews are supposed to otter to Christ, Mark 15:23; is grounded upon this passage; but the sense given is best: the whole may be applied in a spiritual manner to such persons who see themselves in a "perishing", state and condition; whose consciences are loaded with guilt, whose souls are filled with a sense of wrath, have a sight of sin, but not of a Saviour; behold a broken, cursing, damning law, the flaming sword of justice turning every way, but no righteousness to answer for them, no peace, no pardon, no stoning sacrifice but look upon themselves lost and undone: and so of "heavy hearts"; have a spirit of heaviness in them, a heaviness upon their spirits: a load of guilt on them too heavy to bear, so that they cannot look up: or are "bitter in soul"; sin is made bitter to them, and they weep bitterly for it: now to such persons "wine", in a spiritual sense, should be given; the Gospel, which is as the best wine, that, goes down sweetly, should be preached unto them; they should be told of the love of God and Christ to poor sinners, which is better than wine; and the blessings of grace should be set before them, as peace, pardon, righteousness, and eternal life, by Christ, the milk and wine to be had without money and without price; of these they should drink, or participate of, by faith, freely, largely, and to full satisfaction; by means of which they will "forget" their spiritual "poverty", and consider themselves as possessed of the riches of grace, as rich in faith, and heirs of a kingdom; and so remember no more their miserable estate by nature, and the anguish of their souls in the view of that; unless it be to magnify and adore the riches of God's grace in their deliverance.
k "Tunc dolor a curae rugaqae frontis abit", Ovid. de Arte Amandi, l. 1. l עמלו "laboris sui", Pagninus, Montanus. m Cyprius poeta apud Suidam in voce οινος. n Homer. Odyss. 4. v. 220, 221. o Bibliothec. l. 1. p. 87, 88. p Nat. Hist. l. 21, c. 21. q Symposiac. l. 7. Probl. 5. p. 705. r Vid. T. Bab. Sanhedrin, fol. 43. 1. Bemidbar Rabba, s. 10. fol. 198. 4.
