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  • PARALLEL BIBLE - Proverbs 31:1


    CHAPTERS: Proverbs 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31     

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    King James Bible - Proverbs 31:1

    The words of king Lemuel, the prophecy that his mother taught him.

    World English Bible

    The
    words of king Lemuel; the oracle which his mother taught him.

    Douay-Rheims - Proverbs 31:1

    The
    words of king Lamuel. The vision wherewith his mother instructed him.

    Webster's Bible Translation

    The
    words of king Lemuel, the prophecy that his mother taught him.

    Original Hebrew

    דברי
    1697 למואל 3927 מלך 4428 משׂא 4853 אשׁר 834 יסרתו 3256 אמו׃ 517

    Treasury of Scriptural Knowledge

    VERSE (1) -
    Pr 30:1

    SEV Biblia, Chapter 31:1

    ¶ Palabras del rey Lemuel; la profecía con que le enseńó su madre.

    Clarke's Bible Commentary - Proverbs 31:1

    Verse 1. The
    words of King Lemuel ] Lkm lawml yrbd dibrey temper melech, "The words to Muel the king." So the Syriac; and so I think it should be read, the l 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 ynfb rb 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 yrdn rb 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. ] aŤm massa may here signify the oracle; the subject that came by Divine inspiration; see on chap. xxx. 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."


    John Gill's Bible Commentary

    Ver. 1. The words of King Lemuel , etc.] 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 12:24,25); 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 Chronicles 28:5). Hillerus 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 4:3,4 1:8).


    Matthew Henry Commentary

    Verses 1-9 - When children are under the mother's eye, she has an opportunity of fashioning their minds aright. Those who are grown up, should ofte call to mind the good teaching they received when children. The man awful instances of promising characters who have been ruined by vil women, and love of wine, should warn every one to avoid these evils Wine is to be used for want or medicine. Every creature of God is good and wine, though abused, has its use. By the same rule, due praise an consolation should be used as cordials to the dejected and tempted, no administered to the confident and self-sufficient. All in authorit should be more carefully temperate even than other men; and should be protectors of those who are unable or afraid to plead their own cause Our blessed Lord did not decline the bitterest dregs of the cup of sorrow put into his hands; but he puts the cup of consolation into the hands of his people, and causes those to rejoice who are in the deepes distress.


    Original Hebrew

    דברי 1697 למואל 3927 מלך 4428 משׂא 4853 אשׁר 834 יסרתו 3256 אמו׃ 517


    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31
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