箴言 31:7

Chinese NCV (Simplified)

讓他喝了，就忘記自己的貧窮，也不再記念自己的煩惱。

Parallel Translations

Chinese Union (Simplified)
让 他 喝 了 ， 就 忘 记 他 的 贫 穷 ， 不 再 记 念 他 的 苦 楚 。

Contextual Overview

¹ These are the words of King Lemuel, the message his mother taught him: ² "My son, I gave birth to you. You are the son I prayed for. ³ Don't waste your strength on women or your time on those who ruin kings. ⁴ "Kings should not drink wine, Lemuel, and rulers should not desire beer. ⁵ If they drink, they might forget the law and keep the needy from getting their rights. ⁶ Give beer to people who are dying and wine to those who are sad. ⁷ Let them drink and forget their need and remember their misery no more. ⁸ "Speak up for those who cannot speak for themselves; defend the rights of all those who have nothing. ⁹ Speak up and judge fairly, and defend the rights of the poor and needy."

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
Then God said to Abimelech in the dream, "Yes, I know you did not realize what you were doing. So I did not allow you to sin against me and touch her.

Genesis 31:14
Rachel and Leah answered Jacob, "Our father has nothing to give us when he dies.

Genesis 31:15
He has treated us like strangers. He sold us to you, and then he spent all of the money you paid for us.

Genesis 31:29
I have the power to harm you, but last night the God of your father spoke to me and warned me not to say anything to you, good or bad.

Genesis 31:41
I worked like a slave for you for twenty years—the first fourteen to get your two daughters and the last six to earn your flocks. During that time you changed my pay ten times.

Leviticus 26:26
There will be very little bread to eat; ten women will be able to cook all your bread in one oven. They will measure each piece of bread, and you will eat, but you will still be hungry.

Numbers 14:22
All these people saw my glory and the miracles I did in Egypt and in the desert, but they disobeyed me and tested me ten times.

Nehemiah 4:12
Then the Jewish people who lived near our enemies came and told us ten times, "Everywhere you turn, the enemy will attack us."

Job 1:10
You have put a wall around him, his family, and everything he owns. You have blessed the things he has done. His flocks and herds are so large they almost cover the land.

Job 19:3
You have insulted me ten times now and attacked me without shame.

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.