Приповісті 31:4

Hence there now follows a warning against drunkenness, not unmediated by the reading למחות: 4 It is not for kings, O Lemuel, Not for kings to drink wine, Not for rulers to ask for intoxicating drink; 5 Lest he drink, and forget what is prescribed, And pervert the right of all the children of want. The usual translation of 4a is: non decet reges... (as e.g., also Mhlau); but in this אל is not rightly rendered, which indeed is at times only an οὐ, spoken with close interest, but yet first of all, especially in such paraenetic connection as here, it is a dissuasive μή. But now לא למלכים שׁתות or לא למלכים לשׁתּות, after Ch2 26:18; Mic 3:1, signifies: it is not the part of kings, it does not become them to drink, which may also be turned into a dissuasive form: let it not be the part of kings to drink, let them not have any business therewith, as if it belonged to their calling; according to which Fleischer renders: Absit a regibus, Lemuel, absit a regibus potare vinum. The clearer expression למואל, instead of למוּאל, is, after Bttcher, occasioned by this, that the name is here in the vocative; perhaps rather by this, that the meaning of the name: consecrated to God, belonging to God, must be placed in contrast to the descending to low, sensual lust. Both times we write אל לּמלכים with the orthophonic Dagesh (Note: Vid., Luth. Zeitschrift, 1863, p. 413. It is the rule, according to which, with Ben-Asher, it is to be written בּן־נּוּן.) in the ל following ל, and without the recompensative Dagesh, the want of which is in a certain measure covered by the Metheg (vid., Norzi). Regarding the inf. constr. שׁתו (cf. קנה, Pro 16:16), vid., Gesen. 75, Anm. 2; and regarding the sequence of accents here necessary, אל לּמלכים שׁתו־יין (not Mercha, Dechi, Athnach, for Dechi would be h…

This chapter is added to Solomon's proverbs, some think because it is of the same author, supposing king Lemuel to be king Solomon; others only because it is of the same nature, though left in writing by another author, called Lemuel; however it be, it is a prophecy, and therefore given by inspiration and direction of God, which Lemuel was under in the writing of it, and putting it into this form, as his mother was in dictating to him the matter of it. Here is, I. An exhortation to Lemuel, a young prince, to take heed of the sins he would be tempted to and to do the duties of the place he was called to (Pro 31:1-9). II. The description of a virtuous woman, especially in the relation of a wife and the mistress of a family, which Lemuel's mother drew up, not as an encomium of herself, though, no doubt, it was her own true picture, but either as an instruction to her daughters, as the foregoing verses were to her son, or as a direction to her son in the choice of a wife; she must be chaste and modest, diligent and frugal, dutiful to her husband, careful of her family, discreet in her discourse, and in the education of her children, and, above all, conscientious in her duty to God: such a one as this, if he can find her, will make him happy (v. 10-31).

31:4-7 Too much wine numbs the senses. A king needs his wits about him and should not overindulge in alcohol.