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Proverbs 31 is the 31st and final chapter of the Book of Proverbs in the Hebrew Bible or the Old Testament of the Christian Bible. [1] Verses 1 to 9 present the advice which King Lemuel's mother gave to him, about how a just king should reign. The remaining verses detail the attributes of a good wife or an ideal woman (verses 10–31).
A new English commentary has been written for the entire Hebrew Bible drawing on both traditional rabbinic sources, and the findings of modern-day higher textual criticism. [citation needed] There is much overlap between non-Orthodox Jewish Bible commentary, and the non-sectarian and inter-religious Bible commentary found in the Anchor Bible ...
Lemuel (Hebrew: לְמוּאֵל Ləmū’ēl, "to him, El") is the name of a biblical king mentioned in Proverbs 31:1 and 4, but whose identity remains uncertain. [1] Speculation exists and proposes that Lemuel should be identified with Solomon or Hezekiah, [2] while others think he may be a king of Massa. [3]
This is an outline of commentaries and commentators.Discussed are the salient points of Jewish, patristic, medieval, and modern commentaries on the Bible. The article includes discussion of the Targums, Mishna, and Talmuds, which are not regarded as Bible commentaries in the modern sense of the word, but which provide the foundation for later commentary.
In addition to Targum Onkelos and Rashi's commentary, the standard Jewish commentaries on the Hebrew Bible, the Mikraot Gedolot will include numerous other commentaries. For instance, the Romm publishing house edition of the Mikraot Gedolot contains the following additional commentaries: [2] Targum Jonathan; Targum Pseudo-Jonathan; Rashbam
Proverbs 25–29: "These are Other Proverbs of Solomon that the Officials of King Hezekiah of Judah Copied" Proverbs 30: "The Words of Agur" Proverbs 31:1–9: "The Words of King Lemuel of Massa, [a] Which his Mother Taught Him" Proverbs 31:10–31: the ideal wise woman (elsewhere called the "woman of substance"). [13]
The text (verse 1) seems to say that he was a "Massaite," the gentilic termination not being indicated in the traditional writing "Ha-Massa." [1] This place has been identified by some Assyriologists with the land of Mash, a district between Judea and Babylonia, and the traces of nomadic or semi-nomadic life and thought found in Gen. 31 and 32 give some support to the hypothesis.
This midrash is different from all the other aggadic midrashim, in that its interpretations approach the simple exegesis then in vogue, being brief and free from the prolixity found in the other midrashim, so that this work is in the form of a commentary rather than in that of a midrash. The interpretations follow immediately upon the words of ...