1/16/2024 0 Comments 31 thoughts podbay![]() Nor for princes strong drink literally, nor for princes (the word), Where is strong drink? (see on Proverbs 20:1 and comp. The injunction is repeated to indicate its vast importance. It is not for kings or, as others read, far be it from kings. A warning against inebriety, and concerning a proper use of strong drink. ![]() Do all things with counsel drink wine with counsel." This seems to belong to the next verse. Septuagint, "Give not thy wealth unto women, nor thy mind, nor thy life unto remorse (ὑστεροβολίαν). The Vulgate rendering, ad delendos reges, looks as if the warning was against making wars of conquest against neighbouring kings but this is not a satisfactory parallel to the former clause. Women are meant and the prince is enjoined not to surrender his life, conduct, and actions to the influence of women, who, both by the dissipation and sensuality which they occasion, and the quarrels which they provoke, and the evil counsels which they give, often ruin kings and states (see the injunction, Deuteronomy 17:11). Nor thy ways to that which destroyeth kings or, with a slight alteration in the punctuation (and an improved parallelism), to them that destroy kings "expugnatricibus regum," as Schultens terms them. The Septuagint has σὸν πλοῦτον the Vulgate, substantiam tuam but the prayerful, anxious mother would consider rather her son's personal well being than his worldly circumstances, which, indeed, an Eastern monarch's licentiousness would not necessarily impair. Chayil is "vigour," the bodily powers, which are sapped and enervated by sensuality. What, son of my womb? What, son of my vows?"Įxhortation to chastity. This might mean, "son who wast asked in prayer," like Samuel ( 1 Samuel 1:11), and dedicated to God, as the name Lemuel implies or it may signify, "thou who art the object of my daily vows and prayers." Septuagint, "What, my son, wilt thou observe (τηρήσεις)? What? the sayings of God. She feels the vast importance of the occasion, and asks as in perplexity, "What shall I say? What advice shall I give thee?" "Son" is here not ben, but bar, one of the Aramaic forms which are found in these two last chapters. What, my son? Mah, "what," is repeated thrice, both to enforce the attention of the son, and to show the mother's anxious care for his good. ![]() In this section the connection and parallelism of the parts are exhibited by repetition of thought and often of words in the several clauses. Here follows the exhortation, which seems to come from the same source as the "burden" of Agur above. Miriam, Deborah, the Queen of Sheba, Huldah, etc so there is nothing incongruous in Lemuel being instructed by his mother in wisdom. It is difficult to say what reading was seen by the LXX who render, "My words have been spoken by God, the oracle of a king whom his mother instructed." There are many wise women mentioned in Scripture e.g. Hence we so often find the names of kings' mothers in the sacred record e.g. The mother of a reigning king was always regarded with the utmost respect, taking precedence of the king's wife. This maternal counsel forms one compact exhortation, which might with more propriety be so termed than the words of Agur. The prophecy ( massa) the inspired utterance (see on Proverbs 30:1). Solomon's own proverbs contain many warnings against the very sins of which this mother speaks, so that the section is conceived in the spirit of the earlier portion of the book, though it is assigned to a different author and another age. On the whole, it seems best to take Lemuel as a symbolical name, designating an ideal king, to whom an ideal mother addressed the exhortation which follows. Possibly Hezekiah may be meant, and his remarkable piety somewhat confirms the opinion yet we see no reason why he should be here addressed under a pseudonym, especially if we consider that he himself was concerned in making this collection. ![]() But there is nothing in the contents of this section to confirm this idea indeed, there are expressions which militate against it. dedicated to God, like Lael ( Numbers 3:24) hence it is regarded by many authorities, ancient and modern, as an appellation of Solomon, one from infancy dedicated to God and celled by him Jedidiah, "beloved of the Lord" ( 2 Samuel 12:25). The name Lemuel, or Lemoel ( Proverbs 30:4), means "unto God," i.e. Of the country, or the king, or his mother, we have absolutely no information. Those who connect the following word massa ("oracle") with the preceding melek ("king"), translate "King of Massa," as Proverbs 30:1 (where see note). Who is intended by "Lemuel king" is much disputed. The words of King Lemuel, the prophecy which his mother taught him. SECOND APPENDIX TO THE SECOND COLLECTION, containing "the words of Lemuel" on the subjects of impurity and intemperance.
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