Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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箴言の序論を参照。
The words and prophecy of King Lemuel, and what his mother taught him, Proverbs 31:1, Proverbs 31:2. Debauchery and much wine to be avoided, Proverbs 31:3-7. How kings should administer justice, Proverbs 31:8, Proverbs 31:9. The praise of a virtuous woman and good housewife, in her economy, prudence, watchfulness, and assiduity in labor, vv. 10-29. Frailty of beauty, Proverbs 31:30, Proverbs 31:31.
INTRODUCTION TO Proverbs 31
This chapter contains the last part of the book of Proverbs; which some reckon the fifth, others the sixth. It contains the instructions of the mother of a prince, whose name was Lemuel, which she gave unto him; and which are so valuable, as to be annexed to the proverbs of Solomon. The preface or introduction to them is in Proverbs 31:1; the address to her son, Proverbs 31:2. The vices she cautions him against are uncleanness and intemperance; which she dissuades from, because of the pernicious consequences of both to kings and to their subjects, Proverbs 31:3. Advises rather to give wine and strong drink to poor people, such as are in distress; as being more useful to them, at least less prejudicial, Proverbs 31:6; and exhorts her son to the duties of his office; by pleading the cause of the poor and injured, and administering justice to them, Proverbs 31:8. And then at large describes a virtuous woman; perhaps designed as an instruction to her son in the choice of a wife, Proverbs 31:10; though more than that may be intended by it.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Pr 31:1-31.
Pr 31:1-31.
1. 本書第六部のこの標題については、序論 を参照。
預言――Pr 30:1 についての注解を参照。
「彼の母が彼を教えた」―― Proverbs 1:8; Proverbs 6:20 と比較せよ。この章をイスラエル人の著述に帰するのであれば、ミリヤム、デボラ、フルダの知恵に払われた敬意を思い起こすことができる。それがエドム人あるいはアラビヤ人に払われた敬意であったなら、知恵を愛してダビデの子の足下に座ったシェバの女王を思い起こすことができよう。
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 ל 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
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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.
-
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 (note). 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."
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.
本章はソロモンの箴言に付け加えられた。ある人々は、レムエル王がソロモン王であると仮定して、同じ著者によるものと考える。他の人々は、レムエルと呼ばれる別の著者によって書き残されたものの、同じ性質のものであるとだけ考える。いずれにせよ、これは預言であり、それゆえ神の霊感と導きによって与えられた。レムエルはそれを書き、この形にまとめるにあたってその霊感と導きの下にあり、その母はその内容を彼に口述するにあたって同じであった。ここにあるのは、一、若い君主レムエルへの、誘惑される罪を慎み、召された場所の義務を果たすよう求める勧め（箴言31:1-9）。二、特に妻および一家の女主人という関係における、才徳の女の描写。これはレムエルの母がまとめたものである。おそらくそれは間違いなく彼女自身の真の姿であったが、自分自身を称賛するものとしてではなく、前の節が彼女の息子に対するものであったように、娘たちへの教訓として、あるいは妻の選択における息子への指導としてであった。彼女は貞潔で控えでなければならない。勤勉で倹約し、夫に従順で、家族を気遣い、言葉づかいに慎み深く、子どもの教育において、そして何よりも神に対する義務において良心に忠実でなければならない。このような者を、もし彼が見つけることができるなら、彼を幸せにするであろう（31:10-31）。