Amsal 31:7

Bahasa Indonesia Sehari-hari

Biarlah ia minum dan melupakan kemiskinannya, dan tidak lagi mengingat kesusahannya.

Parallel Translations

Alkitab Terjemahan Baru
Biarlah ia minum dan melupakan kemiskinannya, dan tidak lagi mengingat kesusahannya.

Contextual Overview

¹ THE wordes of king Lamuel, and the lesson that his mother taught him. ² What my sonne? what the sonne of my body? and what O my deare beloued sonne? ³ Geue not ouer thy strength & wayes vnto women, which are the destruction euen of kynges. ⁴ O Lamuel, it is not for kynges, it is not [I say] for kynges to drynke wine, nor princes strong drynke. ⁵ Lest they by drnkyng forget the lawe, and peruert the iudgement of all poore mens children. ⁶ Geue strong drynke vnto such as are redy to perishe, and wine vnto those that mourne: ⁷ That they may drynke it, and forget their miserie and aduersitie. ⁸ Be thou an aduocate for the dumbe, [to speake] in the cause of all such as be succourlesse in this transitorie worlde. ⁹ Open thy mouth, defende the thyng that is lawfull and ryght, and the cause of the poore and helpelesse.

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

Genesis 20:6
And God sayde vnto him in a dreame: I wote well that thou dyddest it in the singlenesse of thy heart: I kept thee also that thou shuldest not sinne against me, and therefore suffred I thee not to touche her.

Genesis 31:14
Then aunswered Rachel, and Lea, and said vnto him: haue we had as yet any portion or inheritaunce in our fathers house?

Genesis 31:15
Doth not he count vs euen as straungers? for he hath solde vs, & hath quite deuoured also our money.

Genesis 31:29
For it is in my hand through God to do you hurt: But the God of your father spake vnto me yesternight, saying: Take heede that thou speake not to Iacob ought saue good.

Genesis 31:41
Thus haue I ben twentie yere in thy house, and serued thee fourteene yeres for thy two daughters, and sixe yere for thy sheepe, and thou hast chaunged my rewarde ten tymes.

Leviticus 26:26
And whe I haue broken the staffe of your bread ten wyues shall bake your bread in one ouen, and they shall deliuer you your bread agayne by wayght, ye shall eate, and not be satisfied.

Numbers 14:22
But all those men whiche haue seene my glory, and my miracles whiche I did in Egypt and in the wildernesse, and haue tempted me nowe this ten tymes, and haue not hearkened vnto my voyce:

Nehemiah 4:12
But when the Iewes which dwelt beside them, came, they told vs as good as ten times, that in all places where ye go vnto, they are appoynted to fal vpon vs.

Job 1:10
Hast thou not preserued him and his house, and al that he hath on euery side? Thou hast blessed the worke of his handes, and his possession is encreased in the lande.

Job 19:3
Lo, ten times haue ye reproched me, and are not ashamed, but haue laughed me to scorne.

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.