A mother's rebuke to her royal son goes far beyond ordinary discipline; it is a deeply emotional cry rooted in the immense physical and spiritual investment she made to bring him into the world and guide his destiny. The repetition in her plea serves to amplify the intensity of her message, underscoring her painful astonishment at his improper and empty behavior [אמרי דעת, רלב״ג, אבן עזרא, ביאור שטיינזלץ, עמנואל הרומי]. Beneath her direct correction lies a profound anxiety regarding her own reputation. Because the king's father was widely recognized as a completely righteous man, any wicked behavior from the son would not be blamed on the father. Instead, the public would assume the son inherited his flaws and wayward tendencies directly from his mother [רש״י, אלשיך, חומת אנך].
She addresses him not just as her child, but as one who was specifically chosen and refined above all other sons [מלבי״ם], though the primary approach among commentators notes she is simply using the common Aramaic term for a son [מצודת ציון]. By emphasizing that he is the child of her own womb, she distinguishes herself from a caretaker who merely raises a child. This highlights the tight biological and emotional bond that fuels her deep concern [רלב״ג, מצודת דוד]. This physical connection also hints at her unique dedication during pregnancy. While other women might have avoided marital intimacy during this time, she pursued it with pure intentions for the sake of heaven, hoping her child would be born bright, clean, and highly capable [רש״י, אלשיך, חומת אנך]. This ensured he was naturally refined right from the womb [מלבי״ם].
Her investment began even before his birth, as he was the result of intense prayers and promises to God, much like the prophet Samuel [ביאור שטיינזלץ]. It was common for expecting mothers to make vows, such as promising donations to the Temple, in hopes of surviving labor and bearing a healthy, wise child [אבן עזרא, עמנואל הרומי, אמרי דעת]. Yet, while the king's other wives prayed for a son fit for power and royalty, this mother specifically vowed to have a God-fearing, righteous child dedicated to studying the Torah [רש״י, אלשיך, חומת אנך]. Therefore, she disciplines him sharply, urging him not to betray her hopes by acting like ordinary kings who are addicted to wine and promiscuity, which would cause him to forget the laws of the Torah [אבן עזרא, עמנואל הרומי].
Alternatively, her mention of vows might not refer to promises made to God before birth, but rather serves as a raw expression of her fierce love. It reflects the habit of people who love deeply to make oaths and swear by the life of their beloved [רלב״ג, מצודת דוד]. Ultimately, her words paint a picture of a son who was carefully chosen and refined through three distinct stages: before pregnancy through prayers and vows to God, during pregnancy through his unique formation, and after birth through her relentless education and care [מלבי״ם].