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Bahasa Indonesia Sehari-hari
Amsal 31:1
Bible Study Resources
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- InternationalParallel Translations
Inilah perkataan Lemuel, raja Masa, yang diajarkan ibunya kepadanya.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
the prophecy: Proverbs 30:1
his: Proverbs 1:8, Proverbs 6:20, 2 Timothy 1:5, 2 Timothy 3:15
Reciprocal: Proverbs 31:28 - children 1 Thessalonians 2:11 - as
Cross-References
And the Lorde sayde vnto Iacob: turne agayne into the lande of thy fathers, and to thy kynrede, and I wyll be with thee.
Therfore Iacob sent, & called Rachel and Lea to the fielde vnto his flocke,
And sayde vnto them: I see your fathers countenauce that it is not toward me as it was wont to be: but the God of my father hath ben with me.
When he sayde, the spotted shalbe thy wages: then al the sheepe bare spotted. And when he sayd, the ringstraked shalbe thy rewarde: then bare all the sheepe ringstraked.
Thus hath God taken away the increase of your fathers flocke, and geuen it to me.
Therfore all the ryches whiche God hath taken from our father, that is ours and our chyldrens: nowe then whatsoeuer God hath sayde vnto thee, that do.
Then Iacob rose vp, & set his sonnes and wyues vp vpon camelles:
And God came to Laban the Syrian in a dreame by nyght, and sayd vnto him: take heede that thou speake not to Iacob ought saue good.
And Laban ouertoke Iacob, and Iacob had pitched his tent in the mounte: And Laban with his brethren, pitched also vpon the mounte Gilead.
Therfore tell my father of all my glorie in Egypt, and of all that you haue seene, and make hast, and bryng my father hyther.
Gill's Notes on the Bible
The words of King Lemuel,.... Not what were spoken by him, but what were spoken to him; or declaring what his mother said, as what follows shows; of this king we have no account elsewhere under this name. Grotius thinks that King Hezekiah, whose mother Abijah, the daughter of Zechariah, whom he supposes to be a wise man, from whom she had learned much, instructed her son in the following manner; but gives no other reason for this conjecture but that this chapter follows the collection of proverbs made by the men of Hezekiah; but they are expressly said to be Solomon's, and the words of Agur more immediately follow them; and besides Hezekiah does not appear ever to be addicted to the vices this prince was; much more probable is the conjecture of Bishop Patrick, that he was a prince of another country, perhaps in Chaldea, since a Chaldee word is three times used in his mother's address to him, and another word in a Chaldee termination; and he supposes his mother to be a Jewish lady, that taught her son the lessons herein contained. But the general sense of Jewish and Christian writers is, that Solomon himself is meant; whose name Lemuel is either a corruption of his name Solomon, a fond pretty name his mother Bathsheba gave him when young, and he thought fit to write it just as his mother spoke it; as mothers often do give such broken names to their children in fond affection to them: or it was another name of his, as it appears he had more than one; it signifies "to God", one that was devoted to him, as he was by his parents and by himself; or one that belonged to God, was his, as Solomon was; he was beloved of God, and therefore called Jedidiah, 2 Samuel 12:24; one to whom God was a father, and he a son to him; and he was chosen and appointed by him to succeed his father David in the kingdom, 2 Samuel 7:13. Hillerus a makes the word to signify "over against God", or "before the face of the first", or of God and was a type of the "angel of faces", or of God's presence, Isaiah 63:9;
the prophecy that his mother taught him; either in his youth, or when he was come to the throne; to whom she had access, and with whom she used freedom; and particularly when she saw he was inclined unto, or going into, the vices she cautions him against. Her instruction is called a "prophecy", because she delivered it on a foresight of the sins her son would be tempted with, and liable to fall into; and this foresight was either through her natural sagacity, or under a spirit of prophecy; or rather it is so called, because any wise saying, or doctrine of moment and importance, and especially if it was by divine inspiration, was so called; see Proverbs 30:1; as Solomon tells us what his father David taught him, so here what his mother Bathsheba instructed him in; and it would have been well if he had taken the advice she gave him, and he gave to his son; see Proverbs 4:3.
a Onomastic. Sacr. p. 268.
Barnes' Notes on the Bible
That his mother taught him - Compare Proverbs 1:8; Proverbs 6:20. If we refer the chapter to Israelite authorship, we may remember the honor paid to the wisdom of Miriam, Deborah, and Huldah; if it was the honor paid to an Edomite or an Arabian, we may think of the Queen of Sheba, whose love of Wisdom led her to sit at the feet of the son of David.
Clarke's Notes on the Bible
CHAPTER XXXI
The words and prophecy of King Lemuel, and what his mother
taught him, 1, 2.
Debauchery and much wine to be avoided, 3-7.
How kings should administer justice, 8, 9.
The praise of a virtuous woman and good housewife, in her
economy, prudence, watchfulness, and assiduity in labour,
10-29.
Frailty of beauty, 30, 31.
NOTES ON CHAP. XXXI
Verse Proverbs 31:1. The words of King Lemuel — דברי למואל מכך dibrey lemuel melech, "The words to Muel the king." So the Syriac; and so I think it should be read, the lamed being the article or preposition.
But who is Muel or Lemuel? Solomon, according to general opinion; and the mother here mentioned, Bath-sheba. I cannot receive these sayings; for
1. Whoever this was, he appears to have been the first-born of his mother: called here emphatically בר בטני bar bitni, the son of my womb; which is not likely to be true of Solomon, as his mother had been the wife of Uriah, and possibly had borne that rough and faithful soldier some children.
2. It is intimated here that this son had come by a lawful marriage: hence בר נדרי bar nedarai, the son of my vow, her matrimonial covenant; for so it is most natural to understand the words. But is there any proper sense in which we can say that this was correct in reference to David, Bath-sheba, and Solomon? For although the son born in adultery died, it is by no means likely that Bath-sheba made any particular vows relative to Solomon; for of her piety, so much vaunted of by some writers, we yet want the proofs.
But, however this may be, there is no evidence whatever that Muel or Lemuel means Solomon; the chapter seems, to be much later than his time, and the several Chaldaisms which occur in the very opening of it are no mean proof of this. If Agur was not the author of it, it may be considered as another supplement to the book of Proverbs. Most certainly Solomon did not write it.
The prophecy that his mother taught him. — משא massa may here signify the oracle; the subject that came by Divine inspiration; see on Proverbs 30:1. From this and some other circumstances it is probable that both these chapters were written by the same author. Houbigant thinks that Massa here is the name of a place; and, therefore, translates, "The words of Lemuel, king of Massa, with which his mother instructed him."
