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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
0:1-5. Суламита ночью тревожно ищет своего Возлюбленного и наконец находит его. 6–11. Торжественный выход царя Соломона и торжество его бракосочетания.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, I. The church gives an account of a sore trial wherewith she was exercised through the withdrawing of her beloved from her, the pains she was at before she recovered the comfortable sense of his favour again, and the resolution she took, when she did recover it, not to lose it again, as she had done through her own carelessness, ver. 1-5. II. The daughters of Jerusalem admire the excellencies of the church, ver. 6. III. The church admires Jesus Christ under the person of Solomon, his bed, and the life-guards about it (ver. 7, 8), his chariot, ver. 9, 10. She calls upon the daughters of Zion, who were admiring her, to admire him rather, especially as he appeared on his coronation day and the day of his nuptials, ver. 11.
Adam Clarke: Commentary on the Bible - 1831
The bride mentions the absence of her spouse, her search after him, and her ultimate success, Sol 3:1-5. A description of the bridegroom, his bed, chariot, etc., Sol 3:6-11.
Song of Solomon (Canticles) 3:1
Albert Barnes: Notes on the Bible - 1834
3:0: The bride relates to the chorus what appears to be an imaginary occurrence transacted in a dream (like that of Sol 5:2-8). The Targum takes this section to be typical of the wanderings of Israel after the Holy One in the wilderness, as the next Sol 3:6-11 is made to represent their entrance into the land.
Song of Solomon (Canticles) 3:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Sol 3:1, The church's fight and victory in temptation; Sol 3:6, The church glories in Christ.
Song of Solomon (Canticles) 3:1
Carl Friedrich Keil and Franz Delitzsch

1 On my bed in the nights
I sought him whom my soul loveth:
I sought him, and found him not.
She does not mean to say that she sought him beside herself on her couch; for how could that be of the modest one, whose home-bringing is first described in the next act - she could and might miss him there neither waking nor sleeping. The commencement is like Job 33:15. She was at night on her couch, when a painful longing seized her: the beloved of her soul appeared to have forsaken her, to have withdrawn from her; she had lost the feeling of his nearness, and was not able to recover it. לילות is neither here nor at Song 3:8 necessarily the categ. plur. The meaning may also be, that this pain, arising from a sense of being forgotten, always returned upon her for several nights through: she became distrustful of his fidelity; but the more she apprehended that she was no longer loved, the more ardent became her longing, and she arose to seek for him who had disappeared.
Geneva 1599
By (a) night on my bed I sought him whom my soul loveth: I sought him, but I found him not.
(a) The Church by night, that is, in troubles, seeks Christ, but is not incontinently heard.
John Gill
INTRODUCTION TO SONG OF SOLOMON 3
In this chapter an account is given of an adventure of the church, in quest of her beloved; of the time when, and places where, and the persons of whom she sought him; and of her success upon the whole; with a charge she give to the daughters of Jerusalem, Song 3:1; by whom she is commended, Song 3:6; and then Christ, her beloved, is described by her; by his bed, and the guard about it, Song 3:7; by the chariot he rode in, Song 3:9; and by the crown he wore on his coronation day, Song 3:11.
John Wesley
By night - When others compose themselves to sleep, my affections were working towards him. I sought - I sought for Christ's gracious and powerful presence. I sought - This repetition denotes her perseverance and unweariedness in seeking him. Found him not - For he had withdrawn the manifestations of his love from me, either because I had not sought him diligently, or because I had abused his favour.
Robert Jamieson, A. R. Fausset and David Brown
By night--literally, "By nights." Continuation of the longing for the dawn of the Messiah (Song 2:17; Ps 130:6; Mal 4:2). The spiritual desertion here (Song 2:17; Song 3:5) is not due to indifference, as in Song 5:2-8. "As nights and dews are better for flowers than a continual sun, so Christ's absence (at times) giveth sap to humility, and putteth an edge on hunger, and furnisheth a fair field to faith to put forth itself" [RUTHERFORD]. Contrast Song 1:13; Ps 30:6-7.
on . . . bed--the secret of her failure (Is 64:7; Jer 29:13; Amos 6:1, Amos 6:4; Hos 7:14).
loveth--no want of sincerity, but of diligence, which she now makes up for by leaving her bed to seek Him (Ps 22:2; Ps 63:8; Is 26:9; Jn 20:17). Four times (Song 3:1-4) she calls Jesus Christ, "Him whom my soul loveth," designating Him as absent; language of desire: "He loved me," would be language of present fruition (Rev_ 1:5). In questioning the watchmen (Song 3:3), she does not even name Him, so full is her heart of Him. Having found Him at dawn (for throughout He is the morning), she charges the daughters not to abridge by intrusion the period of His stay. Compare as to the thoughtful seeking for Jesus Christ in the time of John the Baptist, in vain at first, but presently after successful (Lk 3:15-22; John 1:19-34).
found him not--Oh, for such honest dealings with ourselves (Prov 25:14; Jude 1:12)!
3:13:1: Յանկողնի իմում ՚ի գիշերի խնդրեցի զոր սիրեաց անձն իմ, խնդրեցի զնա՝ եւ ո՛չ գտի. կոչեցի՝ եւ ո՛չ ետ ինձ ձայն[8664]։ [8664] Ոմանք. Կոչեցի զնա եւ ո՛չ լուաւ ինձ։
1 «Գիշերն անկողնուս մէջ փնտռեցի իմ հոգու սիրածին, փնտռեցի նրան, բայց չգտայ, կանչեցի, բայց ինձ ձայն չտուեց:
3 Իմ հոգիիս սիրածը Գիշերը մահիճիս մէջ փնտռեցի, Զանիկա փնտռեցի բայց չգտայ։
Յանկողնի իմում ի գիշերի խնդրեցի զոր սիրեաց անձն իմ, խնդրեցի զնա` եւ ոչ գտի. [42]կոչեցի` եւ ոչ ետ ինձ ձայն:

3:1: Յանկողնի իմում ՚ի գիշերի խնդրեցի զոր սիրեաց անձն իմ, խնդրեցի զնա՝ եւ ո՛չ գտի. կոչեցի՝ եւ ո՛չ ետ ինձ ձայն[8664]։
[8664] Ոմանք. Կոչեցի զնա եւ ո՛չ լուաւ ինձ։
1 «Գիշերն անկողնուս մէջ փնտռեցի իմ հոգու սիրածին, փնտռեցի նրան, բայց չգտայ, կանչեցի, բայց ինձ ձայն չտուեց:
3 Իմ հոգիիս սիրածը Գիշերը մահիճիս մէջ փնտռեցի, Զանիկա փնտռեցի բայց չգտայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:13:1 На ложе моем ночью искала я того, которого любит душа моя, искала его и не нашла его.
3:1 ἐπὶ επι in; on κοίτην κοιτη lying down; relations μου μου of me; mine ἐν εν in νυξὶν νυξ night ἐζήτησα ζητεω seek; desire ὃν ος who; what ἠγάπησεν αγαπαω love ἡ ο the ψυχή ψυχη soul μου μου of me; mine ἐζήτησα ζητεω seek; desire αὐτὸν αυτος he; him καὶ και and; even οὐχ ου not εὗρον ευρισκω find αὐτόν αυτος he; him ἐκάλεσα καλεω call; invite αὐτόν αυτος he; him καὶ και and; even οὐχ ου not ὑπήκουσέν υπακουω listen to μου μου of me; mine
3:1 עַל־ ʕal- עַל upon מִשְׁכָּבִי֙ miškāvˌî מִשְׁכָּב couch בַּ ba בְּ in † הַ the לֵּילֹ֔ות llêlˈôṯ לַיְלָה night בִּקַּ֕שְׁתִּי biqqˈaštî בקשׁ seek אֵ֥ת ʔˌēṯ אֵת [object marker] שֶׁ še שַׁ [relative] אָהֲבָ֖ה ʔāhᵃvˌā אהב love נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul בִּקַּשְׁתִּ֖יו biqqaštˌiʸw בקשׁ seek וְ wᵊ וְ and לֹ֥א lˌō לֹא not מְצָאתִֽיו׃ mᵊṣāṯˈiʸw מצא find
3:1. in lectulo meo per noctes quaesivi quem diligit anima mea quaesivi illum et non inveniIn my bed by night I sought him whom my soul loveth: I sought him, and found him not.
1. By night on my bed I sought him whom my soul loveth: I sought him, but I found him not.
3:1. Bride: On my bed, throughout the night, I sought him whom my soul loves. I sought him, and did not find him.
3:1. By night on my bed I sought him whom my soul loveth: I sought him, but I found him not.
[52] By night on my bed I sought him whom my soul loveth: I sought him, but I found him not:

3:1 На ложе моем ночью искала я того, которого любит душа моя, искала его и не нашла его.
3:1
ἐπὶ επι in; on
κοίτην κοιτη lying down; relations
μου μου of me; mine
ἐν εν in
νυξὶν νυξ night
ἐζήτησα ζητεω seek; desire
ὃν ος who; what
ἠγάπησεν αγαπαω love
ο the
ψυχή ψυχη soul
μου μου of me; mine
ἐζήτησα ζητεω seek; desire
αὐτὸν αυτος he; him
καὶ και and; even
οὐχ ου not
εὗρον ευρισκω find
αὐτόν αυτος he; him
ἐκάλεσα καλεω call; invite
αὐτόν αυτος he; him
καὶ και and; even
οὐχ ου not
ὑπήκουσέν υπακουω listen to
μου μου of me; mine
3:1
עַל־ ʕal- עַל upon
מִשְׁכָּבִי֙ miškāvˌî מִשְׁכָּב couch
בַּ ba בְּ in
הַ the
לֵּילֹ֔ות llêlˈôṯ לַיְלָה night
בִּקַּ֕שְׁתִּי biqqˈaštî בקשׁ seek
אֵ֥ת ʔˌēṯ אֵת [object marker]
שֶׁ še שַׁ [relative]
אָהֲבָ֖ה ʔāhᵃvˌā אהב love
נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul
בִּקַּשְׁתִּ֖יו biqqaštˌiʸw בקשׁ seek
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
מְצָאתִֽיו׃ mᵊṣāṯˈiʸw מצא find
3:1. in lectulo meo per noctes quaesivi quem diligit anima mea quaesivi illum et non inveni
In my bed by night I sought him whom my soul loveth: I sought him, and found him not.
3:1. Bride: On my bed, throughout the night, I sought him whom my soul loves. I sought him, and did not find him.
3:1. By night on my bed I sought him whom my soul loveth: I sought him, but I found him not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5. Все, что рассказывается здесь, происходит в глубокую ночь (ст. 1) и относится более к грезам и сновидениям Сумалиты, чем к действительности, в которой, по библейско-еврейским понятиям, было бы непристойным для невесты искать жениха ночью по улицам города (вероятно, Иерусалима), ср. Притч VII:11. Гораздо более удовлетворительный смысл дает аллегорическое объяснение данной главы. «Возлюбленные (солнце и земля) расстались с взаимным томлением и скорбью. Особенно земля не может успокоиться, ей тошно, ей не лежится на ложе. Стихи 1–2: третьей главы — прекрасное поэтическое изображение той скрытой борьбы, которая чувствуется в палестинской природе ночью, того трепета, который стоит в самом воздухе и делает все окружающее как бы дрожащим. Земля ищет солнца и — скоро найдет (весенняя ночь не длинна. ) Отдел оканчивается, как и предшествующий, обращенным к населению Палестины заклинанием — не портить той гармонии и любви, которые царствуют в кипящей медом и молоком палестинской природе» (Олесницкий, с. 370–371). Мидраш истолковывает данный отдел о религиозной и гражданской жизни Израиля во время ночей (т. е. пленений) египетской, вавилонской, мидийской, греческой и римской (s. 82).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 By night on my bed I sought him whom my soul loveth: I sought him, but I found him not. 2 I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth: I sought him, but I found him not. 3 The watchmen that go about the city found me: to whom I said, Saw ye him whom my soul loveth? 4 It was but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother's house, and into the chamber of her that conceived me. 5 I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please.
God is not wont to say to the seed of Jacob, Seek you me in vain; and yet here we have the spouse for a great while seeking her beloved in vain, but finding him at last, to her unspeakable satisfaction. It was hard to the Old-Testament church to find Christ in the ceremonial law, and the types and figures which then were of good things to come. Long was the consolation of Israel looked for before it came. The watchman of that church gave little assistance to those who enquired after him; but at length Simeon had him in his arms whom his soul loved. It is applicable to the case of particular believers, who often walk in darkness a great while, but at even time it shall be light, and those that seek Christ to the end shall find him at length. Observe,
I. How the spouse sought him in vain upon her bed (v. 1); when she was up and looking about her, grace in act and exercise, though her beloved was withdrawn, yet she could see him at a distance (ch. ii. 8), but now it was otherwise. She still continued her affection to him, still it was he whom her soul loved, that bond of the covenant still continued firm. "Though he slay me, I will trust in him; though he leave me, I will love him. When I have him not in my arms, I have him in my heart." But she wanted the communion she used to have with him, as David when he thirsted for God, for the living God. She sought him, but, 1. It was by night on her bed; it was late and lazy seeking. Her understanding was clouded; it was by night, in the dark. Her affections were chilled, it was on her bed half asleep. The wise virgins slumbered in the absence of the bridegroom. It was a dark time with the believer; she saw not her signs, and yet she sought them. Those whose souls love Jesus Christ will continue to seek him even in silence and solitude: their reins instruct them to do so, even in the night season. 2. She failed in her endeavour. Sometimes he is found of those that seek him not (Isa. lxv. 1), but here he is not found of one that sought him, either for punishment of her corruptions, her slothfulness and security (we miss of comfort because we do not seek it aright), or for the exercises of grace, her faith and patience, to try whether she will continue seeking. The woman of Canaan sought Christ, and found him not at first, that she might find him, at length, so much the more to her honour and comfort.
II. How she had sought him in vain abroad, v. 2. She had made trial of secret worship, and had gone through the duties of the closet, had remembered him on her bed and meditated on him in the night-watches (Ps. lxiii. 6), but she did not meet with comfort. My sore ran in the night, and then I remembered God and was troubled, Ps. lxxvii. 2, 3. And yet she is not driven off by the disappointment from the use of further means; she resolves, "I will rise now; I will not lie here if I cannot find my beloved here, nor be content if he be withdrawn. I will rise now without delay, and seek him immediately, lest he withdraw further from me." Those that would seek Christ so as to find him must lose no time. "I will rise out of a warm bed, and go out in a cold dark night, in quest of my beloved." Those that see Christ must not startle at difficulties. "I will rise, and go about the city, the holy city, in the streets, and the broad-ways;" for she knew he was not to be found in any blind by-ways. We must seek in the city, in Jerusalem, which was a type of the gospel-church. The likeliest place to find Christ is in the temple (Luke ii. 46), in the streets of the gospel-church, in holy ordinances, where the children of Zion pass and repass at all hours. She had a good purpose when she said, I will arise now, but the good performance was all in all. She arose, and sought him (those that are in pursuit of Christ, the knowledge of him and communion with him, must turn every stone, seek every where), and yet she found him not; she was still unsatisfied, uneasy, as Job, when he looked on all sides, but could not perceive any tokens of the divine favour (Job xxiii. 8, 9), and the Psalmist often, when he complained that God hid his face from him, Ps. lxxxviii. 14. We may be in the way of our duty and yet may miss the comfort, for the wind bloweth where it listeth. How heavy is the accent on this repeated complaint: I sought him, but I found him not! like that of Mary Magdalen, They have taken away my Lord, and I know not where they have laid him, John xx. 13.
III. How she enquired of the watchmen concerning him, v. 3. In the night the watchmen go about the city, for the preservation of its peace and safety, to guide and assist the honest and quiet, as well as to be a check upon those that are disorderly; these met her in her walks, and she asked them if they could give her any tidings of her beloved. In the streets and broad-ways of Jerusalem she might meet with enough to divert her from her pursuit and to entertain her, though she could not meet her beloved; but she regards none in comparison with him. Gracious souls press through crowds of other delights and contentments in pursuit of Christ, whom they prefer before their chief joy. Mary Magdalen sees angels in the sepulchre, but that will not do unless she see Jesus. Saw you him whom my soul loveth? Note, We must evince the sincerity of our love to Christ by our solicitous enquiries after him. The children of the bride-chamber will mourn when the bridegroom is taken away (Matt. ix. 15), especially for the sin which provoked him to withdraw; and, if we do so, we shall be in care to recover the sense of his favour and diligent and constant in the use of proper means in order thereunto. We must search the scriptures, be much in prayer, keep close to ordinances, and all with this upon our heart, Saw you him whom my soul loveth? Those only who have seen Christ themselves are likely to direct others to a sight of him. When the Greeks came to worship at the feast they applied to Philip, with such an address as this of the spouse to the watchmen, Sir, we would see Jesus, John xii. 21.
IV. How she found him at last, v. 4. She passed from the watchmen as soon as she perceived they could give her no tidings of her beloved; she would not stay with them, because he was not among them, but went on seeking, for (as Ainsworth observes) the society neither of brethren, nor of the church, nor of ministers, can comfort the afflicted conscience unless Christ himself be apprehended by faith. But soon after she parted from the watchmen she found him whom she sought, and then called him him whom my soul loveth, with as much delight as before with desire. Note, Those that continue seeking Christ shall find him at last, and when perhaps they were almost ready to despair of finding him. See Ps. xlii. 7, 8; lxxvii. 9, 10; Isa. liv. 7, 8. Disappointments must not drive us away from gracious pursuits. Hold out, faith and patience; the vision is for an appointed time, and, though the watchman can give us no account of it, at the end it shall itself speak and not lie; and the comfort that comes in after long waiting, in the use of means, will be so much the sweeter at last.
V. How close she kept to him when she had found him. She is now as much in fear of losing him as before she was in care to find him: I held him, held him fast, as the women, when they met with Christ after his resurrection, held him by the feet, and worshipped him, Matt. xxviii. 9. "I would not let him go. Not only, I would never do any thing to provoke him to depart, but I would by faith and prayer prevail with him to stay, and by the exercise of grace preserve inward peace." Those that know how hard comfort is come by, and how dearly it is bought, will be afraid of forfeiting it and playing it away, and will think nothing too much to do to keep it safe. Non minor est virtus quam quærere parta tueri--As much is implied in securing our acquisitions as in making them. Those that have laid hold on wisdom must retain her, Prov. iii. 18. Those that hold Christ fast in the arms of faith and love shall not let him go; he will abide with them.
VI. How desirous she was to make others acquainted with him: "I brought him to my mother's house, that all my relations, all who are dear to me, might have the benefit of communion with him." When Zaccheus found Christ, or rather was found of him, salvation came to his house, Luke xix. 9. Wherever we find Christ we must take him home with us to our houses, especially to our hearts. The church is our mother, and we should be concerned for her interests, that she may have Christ present with her and be earnest in prayer for his presence with his people and ministers always. Those that enjoy the tokens of Christ's favour to their own souls should desire that the church, and all religious assemblies in their public capacity, might likewise enjoy the tokens of his favour.
VII. What care she was in that no disturbance might be given him (v. 5); she repeats the charge she had before given (ch. ii. 7) to the daughters of Jerusalem not to stir up or awake her love. When she had brought him into her mother's house, among her sisters, she gives them a strict charge to keep all quiet and in good order, to be very observant of him, careful to please him, and afraid of offending him. The charge given to the church in the wilderness concerning the angel of the covenant, who was among them, explains this. Exod. xxiii. 21, Beware of him and obey his voice; provoke him not. See that none of you stir out of your places, lest you disturb him, but with quietness work and mind your own business; make no noise; let all clamour and bitterness be put far from you, for that grieves the Holy Spirit of God, Eph. iv. 30, 31. Some make this to be Christ's charge to the daughters of Jerusalem not to disturb or disquiet his church, nor trouble the minds of the disciples; for Christ is very tender of the peace of his church, and all the members of it, even the little ones; and those that trouble them shall bear their judgment, Gal. v. 10.
Adam Clarke: Commentary on the Bible - 1831
3:1: By night on my bed I sought him - It appears that the bridegroom only saw the bride by night: that on the night referred to here he did not come as usual. The bride troubled on the account, rose and sought him, inquired of the city guards, and continued to seek till at last she found him, and brought him to her apartment, Sol 3:2-4.
Song of Solomon (Canticles) 3:4
Albert Barnes: Notes on the Bible - 1834
3:1: By night - i. e., In the night-hours.
Song of Solomon (Canticles) 3:3
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: night: Psa 4:4, Psa 6:6, Psa 22:2, Psa 63:6-8, Psa 77:2-4; Isa 26:9
him whom: Sol 1:7, Sol 5:8; Joh 21:17; Pe1 1:8
but: Sol 5:6; Job 23:8, Job 23:9; Psa 130:1, Psa 130:2; Isa 55:6; Luk 13:24
Song of Solomon (Canticles) 3:2
John Gill
By night on my bed I sought him whom my soul loveth,.... The day being not yet broke, the night of Jewish darkness still on the church, and the shadow of the ceremonial law as yet stretched upon her; and having some knowledge of Christ by types and prophecies, desires more, and seeks it in the use of means: though the words may be taken in a more large sense, and represent the state and condition of the church and of all true believers in any age, and at one time as well as another; who, when their beloved is absent, it is "night" with them; as Christ's presence makes day, his absence makes night; and it was now night with the Church, either of affliction, or of darkness and desertion, and indeed of both. The word is plural, "by nights" (i); one night after another, successively, she sought her beloved; which both expresses the continuance of her state, and her diligence and constancy in seeking Christ. The place where she sought him was "her bed"; not the same as in Song 1:16; which was both Christ's and hers, and where a different word is used; but this was purely her own: either a bed of affliction, when good men usually seek the Lord, Is 26:16, Hos 5:15; or rather of carnal ease and security, in which she continued, and rose not up from it to seek her beloved; which shows the cold, lukewarm, lazy frame she was in, and formal manner in which she sought him, and so succeeded not: however, he was stilt the person "whom her soul loved", cordially and sincerely, though not so fervently as she had done; true love, though it may be abated, cannot be lost;
I sought him, but I found him not; because she sought him not aright; not timely, nor fervently and diligently, nor in a proper place; not in her closet, by prayer, reading, and meditation, nor in public ordinances, she afterwards did; but on her bed.
(i) , Sept. "per noctes", V. L. Junius & Tremeilius, Piscator; "in noctibus", Pagninus, Montanus, Tigurine versions, Marckius, Michaelis.
3:23:2: Յարեա՛յց եւ շրջեցայց ընդ քաղաքն ընդ փողոցս եւ ընդ հրապարակս՝ եւ խնդրեցի՛ց զոր սիրեաց անձն իմ։ Խնդրեցի զնա՝ եւ ո՛չ գտի. կոչեցի զնա՝ եւ ո՛չ ետ ինձ ձայն[8665]։ [8665] Ոմանք. Յարեայ եւ շրջեցայ ընդ քաղաքն ՚ի փողոցս եւ ՚ի հրա՛՛։
2 Վեր կենամ, շրջեմ քաղաքում, անցնեմ փողոցներ ու հրապարակներ եւ փնտռեմ նրան՝ իմ հոգու սիրածին: Փնտռեցի նրան, բայց չգտայ, կանչեցի նրան, բայց ինձ ձայն չտուեց:
2 Ելլեմ հիմա պտըտիմ քաղաքին մէջ, Փողոցներուն ու հրապարակներուն մէջ, Իմ հոգիիս սիրածը փնտռեմ։Զանիկա փնտռեցի, բայց չգտայ։
Յարեայց եւ շրջեցայց ընդ քաղաքն, ընդ փողոցս եւ ընդ հրապարակս, եւ խնդրեցից զոր սիրեաց անձն իմ. խնդրեցի զնա` եւ ոչ գտի. [43]կոչեցի զնա` եւ ոչ ետ ինձ ձայն:

3:2: Յարեա՛յց եւ շրջեցայց ընդ քաղաքն ընդ փողոցս եւ ընդ հրապարակս՝ եւ խնդրեցի՛ց զոր սիրեաց անձն իմ։ Խնդրեցի զնա՝ եւ ո՛չ գտի. կոչեցի զնա՝ եւ ո՛չ ետ ինձ ձայն[8665]։
[8665] Ոմանք. Յարեայ եւ շրջեցայ ընդ քաղաքն ՚ի փողոցս եւ ՚ի հրա՛՛։
2 Վեր կենամ, շրջեմ քաղաքում, անցնեմ փողոցներ ու հրապարակներ եւ փնտռեմ նրան՝ իմ հոգու սիրածին: Փնտռեցի նրան, բայց չգտայ, կանչեցի նրան, բայց ինձ ձայն չտուեց:
2 Ելլեմ հիմա պտըտիմ քաղաքին մէջ, Փողոցներուն ու հրապարակներուն մէջ, Իմ հոգիիս սիրածը փնտռեմ։Զանիկա փնտռեցի, բայց չգտայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:23:2 Встану же я, пойду по городу, по улицам и площадям, и буду искать того, которого любит душа моя; искала я его и не нашла его.
3:2 ἀναστήσομαι ανιστημι stand up; resurrect δὴ δη in fact καὶ και and; even κυκλώσω κυκλοω encircle; surround ἐν εν in τῇ ο the πόλει πολις city ἐν εν in ταῖς ο the ἀγοραῖς αγορα marketplace καὶ και and; even ἐν εν in ταῖς ο the πλατείαις πλατυς broad; street καὶ και and; even ζητήσω ζητεω seek; desire ὃν ος who; what ἠγάπησεν αγαπαω love ἡ ο the ψυχή ψυχη soul μου μου of me; mine ἐζήτησα ζητεω seek; desire αὐτὸν αυτος he; him καὶ και and; even οὐχ ου not εὗρον ευρισκω find αὐτόν αυτος he; him
3:2 אָק֨וּמָה ʔāqˌûmā קום arise נָּ֜א nnˈā נָא yeah וַ wa וְ and אֲסֹובְבָ֣ה ʔᵃsôvᵊvˈā סבב turn בָ vā בְּ in † הַ the עִ֗יר ʕˈîr עִיר town בַּ ba בְּ in † הַ the שְּׁוָקִים֙ ššᵊwāqîm שׁוּק street וּ û וְ and בָ֣ vˈā בְּ in † הַ the רְחֹבֹ֔ות rᵊḥōvˈôṯ רְחֹב open place אֲבַקְשָׁ֕ה ʔᵃvaqšˈā בקשׁ seek אֵ֥ת ʔˌēṯ אֵת [object marker] שֶׁ še שַׁ [relative] אָהֲבָ֖ה ʔāhᵃvˌā אהב love נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul בִּקַּשְׁתִּ֖יו biqqaštˌiʸw בקשׁ seek וְ wᵊ וְ and לֹ֥א lˌō לֹא not מְצָאתִֽיו׃ mᵊṣāṯˈiʸw מצא find
3:2. surgam et circuibo civitatem per vicos et plateas quaeram quem diligit anima mea quaesivi illum et non inveniI will rise, and will go about the city: in the streets and the broad ways I will seek him whom my soul loveth: I sought him, and I found him not.
2. , I will rise now, and go about the city, in the streets and in the broad ways, I will seek him whom my soul loveth: I sought him, but I found him not.
3:2. I will rise up, and I will circle through the city. Through the side streets and thoroughfares, I will seek him whom my soul loves. I sought him, and did not find him.
3:2. I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth: I sought him, but I found him not.
I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth: I sought him, but I found him not:

3:2 Встану же я, пойду по городу, по улицам и площадям, и буду искать того, которого любит душа моя; искала я его и не нашла его.
3:2
ἀναστήσομαι ανιστημι stand up; resurrect
δὴ δη in fact
καὶ και and; even
κυκλώσω κυκλοω encircle; surround
ἐν εν in
τῇ ο the
πόλει πολις city
ἐν εν in
ταῖς ο the
ἀγοραῖς αγορα marketplace
καὶ και and; even
ἐν εν in
ταῖς ο the
πλατείαις πλατυς broad; street
καὶ και and; even
ζητήσω ζητεω seek; desire
ὃν ος who; what
ἠγάπησεν αγαπαω love
ο the
ψυχή ψυχη soul
μου μου of me; mine
ἐζήτησα ζητεω seek; desire
αὐτὸν αυτος he; him
καὶ και and; even
οὐχ ου not
εὗρον ευρισκω find
αὐτόν αυτος he; him
3:2
אָק֨וּמָה ʔāqˌûmā קום arise
נָּ֜א nnˈā נָא yeah
וַ wa וְ and
אֲסֹובְבָ֣ה ʔᵃsôvᵊvˈā סבב turn
בָ בְּ in
הַ the
עִ֗יר ʕˈîr עִיר town
בַּ ba בְּ in
הַ the
שְּׁוָקִים֙ ššᵊwāqîm שׁוּק street
וּ û וְ and
בָ֣ vˈā בְּ in
הַ the
רְחֹבֹ֔ות rᵊḥōvˈôṯ רְחֹב open place
אֲבַקְשָׁ֕ה ʔᵃvaqšˈā בקשׁ seek
אֵ֥ת ʔˌēṯ אֵת [object marker]
שֶׁ še שַׁ [relative]
אָהֲבָ֖ה ʔāhᵃvˌā אהב love
נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul
בִּקַּשְׁתִּ֖יו biqqaštˌiʸw בקשׁ seek
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
מְצָאתִֽיו׃ mᵊṣāṯˈiʸw מצא find
3:2. surgam et circuibo civitatem per vicos et plateas quaeram quem diligit anima mea quaesivi illum et non inveni
I will rise, and will go about the city: in the streets and the broad ways I will seek him whom my soul loveth: I sought him, and I found him not.
3:2. I will rise up, and I will circle through the city. Through the side streets and thoroughfares, I will seek him whom my soul loves. I sought him, and did not find him.
3:2. I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth: I sought him, but I found him not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: will rise: Sol 5:5; Isa 64:7; Joh 1:6; Mat 26:40, Mat 26:41; Rom 13:11; Co1 15:34; Eph 5:14
the streets: Pro 1:20, Pro 1:21, Pro 8:2, Pro 8:3, Pro 8:34; Luk 14:21-23
I sought: Psa 22:1, Psa 22:2, Psa 42:7-9, Psa 43:2-5, Psa 77:7-10
Song of Solomon (Canticles) 3:3
Carl Friedrich Keil and Franz Delitzsch

2 So I will arise, then, and go about the city,
The markets, and the streets;
I will seek him whom my soul loveth! -
I sought him, and found him not.
How could this night-search, with all the strength of love, be consistent with the modesty of a maiden? It is thus a dream which she relates. And if the beloved of her soul were a shepherd, would she seek him in the city, and not rather without, in the field or in some village? No; the beloved of her soul is Solomon; and in the dream, Jerusalem, his city is transported close to the mountains of her native home. The resolution expressed by "I will arise, then," is not introduced by "then I said," or any similar phrase: the scene consists of a monologue which dramatically represents that which is experienced. Regarding the second Chatef-Pathach of ואס, vid., Baer's Genesis, p. 7. שׁוקים is the plur of שׁוּק (= shavḳ), as שׁורים of שׁוּר (= shavr); the root-word שוק (Arab. shaḳ) signifies to press on, to follow after continuously; (Arab.) suwaḳ designates perhaps, originally, the place to which one drives cattle for sale, as in the desert; (Arab.) sawaḳ designates the place to which one drives cattle for drink (Wetzst.). The form אבקשׁה is without the Daghesh, as are all the forms of this verb except the imper.; the semi-guttural nature of the Koph has something opposing the simple Sheva.
Geneva 1599
I will rise now, and go about the city in the streets, and in the broad ways I will (b) seek him whom my soul loveth: I sought him, but I found him not.
(b) Showing that although we are not heard at first, yet we must still continue in prayer, till we feel comfort.
John Gill
I will rise now,.... Perceiving she had taken a wrong method, and therefore unsuccessful, she fixes on another; and, in the strength of divine grace, determines to pursue it, and "now", at once, immediately, without any delay, "rise" from her bed of sloth and ease, and forego her carnal pleasures, in pursuit of her beloved; which showed the sincerity of her love to him;
and go about the city; not the city of Jerusalem, though there may be an allusion to it; but the spiritual city, of which saints are fellow citizens, where they dwell, and where the word is preached, and the ordinances are administered: and "going about" it, as she proposed, showed her diligence and industry in seeking him: and the night being an unseasonable time to walk about a city, especially for women, this is a further proof of her great love to Christ, in that she not only exposed herself to reproach and scandal, but to harm and danger also; but being fired with love, and fearless of danger (k), and set on finding her beloved, she resolved to proceed, whatever she suffered. Hence she sought him
in the streets, and in the broad ways; that is, of the city, such as commonly are in cities; so Troy is described (l) as a city, having broad ways in it; and also Athens (m): meaning the public ordinances of the Gospel, where he takes his walks, and often shows himself; in seeking him here, she was right, though she did not succeed;
I will seek him whom my soul loveth; her love was still the same, not abated, more likely to be increased through disappointment; nor was she discouraged, but was determined to go on seeking, till she found him;
I sought him, but I found him not; this was to chastise her for her former negligence; to try her faith, love, and patience; and to show that even the best means, though to be used, are not to be depended on; and that Christ has his own time and way to make himself known to his people, which depends on his sovereign will.
(k) "Audacem faciebat amor". Ovid. Metamorph. l. 4. Fab. 4. (l) Homer. Iliad. 2. v. 29, 66, 141, 329. & 14. v. 88. Odyss. 22. v. 230. (m) Ib. Odyss. 7. v. 80.
John Wesley
The city - The city of God, the church in which Christ resides. Broadways - Not finding him in private prayer, and meditation, I sought him in the places of public assemblies and ordinances. Found not - He saw fit still to delay the discoveries of his grace.
Robert Jamieson, A. R. Fausset and David Brown
Wholly awake for God (Lk 14:18-20; Eph 5:14). "An honest resolution is often to (the doing of) duty, like a needle that draws the thread after it" [DURHAM]. Not a mere wish, that counts not the cost--to leave her easy bed, and wander in the dark night seeking Him (Prov 13:4; Mt 21:30; Lk 14:27-33).
the city--Jerusalem, literally (Mt 3:5; Jn 1:19), and spiritually the Church here (Heb 12:22), in glory (Rev_ 21:2).
broad ways--open spaces at the gates of Eastern cities, where the public assembled for business. So, the assemblies of worshippers (Song 8:2-3; Prov 1:20-23; Heb 10:25). She had in her first awakening shrunk from them, seeking Jesus Christ alone; but she was desired to seek the footsteps of the flock (Song 1:8), so now in her second trial she goes forth to them of herself. "The more the soul grows in grace, and the less it leans on ordinances, the more it prizes and profits by them" [MOODY STUART] (Ps 73:16-17).
found him not--Nothing short of Jesus Christ can satisfy her (Job 23:8-10; Ps 63:1-2).
3:33:3: Գտին զիս պահապանքն որ շրջէին ընդ քաղաքն։ Հարսնն ցպահապանսն ասէ. Միթէ զոր սիրեաց անձն իմ տեսէ՞ք[8666]։ [8666] Ոմանք. Պահապանք պարսպացն որ։ Հարսն ասէ ցպահապանս քաղաքին։
3 Քաղաքում շրջող պահապանները հանդիպեցին ինձ»: Հարսն ասում է պահապաններին. «Արդեօք չէ՞ք տեսել իմ հոգու սիրածին»:
3 Քաղաքին մէջ պտըտող պահապանները զիս գտան։«Արդեօք իմ հոգիիս սիրածը տեսա՞ք», ըսի։
Գտին զիս պահապանքն որ շրջէին ընդ քաղաքն: [44]Հարսնն ցպահապանսն ասէ.`` Միթէ զոր սիրեաց անձն իմ տեսէ՞ք:

3:3: Գտին զիս պահապանքն որ շրջէին ընդ քաղաքն։ Հարսնն ցպահապանսն ասէ. Միթէ զոր սիրեաց անձն իմ տեսէ՞ք[8666]։
[8666] Ոմանք. Պահապանք պարսպացն որ։ Հարսն ասէ ցպահապանս քաղաքին։
3 Քաղաքում շրջող պահապանները հանդիպեցին ինձ»: Հարսն ասում է պահապաններին. «Արդեօք չէ՞ք տեսել իմ հոգու սիրածին»:
3 Քաղաքին մէջ պտըտող պահապանները զիս գտան։«Արդեօք իմ հոգիիս սիրածը տեսա՞ք», ըսի։
zohrab-1805▾ eastern-1994▾ western am▾
3:33:3 Встретили меня стражи, обходящие город: >
3:3 εὕροσάν ευρισκω find με με me οἱ ο the τηροῦντες τηρεω keep οἱ ο the κυκλοῦντες κυκλοω encircle; surround ἐν εν in τῇ ο the πόλει πολις city μὴ μη not ὃν ος who; what ἠγάπησεν αγαπαω love ἡ ο the ψυχή ψυχη soul μου μου of me; mine εἴδετε οραω view; see
3:3 מְצָא֨וּנִי֙ mᵊṣāʔˈûnî מצא find הַ ha הַ the שֹּׁ֣מְרִ֔ים ššˈōmᵊrˈîm שׁמר keep הַ ha הַ the סֹּבְבִ֖ים ssōvᵊvˌîm סבב turn בָּ bā בְּ in † הַ the עִ֑יר ʕˈîr עִיר town אֵ֛ת ʔˈēṯ אֵת [object marker] שֶׁ še שַׁ [relative] אָהֲבָ֥ה ʔāhᵃvˌā אהב love נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul רְאִיתֶֽם׃ rᵊʔîṯˈem ראה see
3:3. invenerunt me vigiles qui custodiunt civitatem num quem dilexit anima mea vidistisThe watchmen who keep the city, found me: Have you seen him, whom my soul loveth?
3. The watchmen that go about the city found me: , Saw ye him whom my soul loveth?
3:3. The watchers who guard the city found me: “Have you seen him whom my soul loves?”
3:3. The watchmen that go about the city found me: [to whom I said], Saw ye him whom my soul loveth?
The watchmen that go about the city found me: [to whom I said], Saw ye him whom my soul loveth:

3:3 Встретили меня стражи, обходящие город: <<не видали ли вы того, которого любит душа моя?>>
3:3
εὕροσάν ευρισκω find
με με me
οἱ ο the
τηροῦντες τηρεω keep
οἱ ο the
κυκλοῦντες κυκλοω encircle; surround
ἐν εν in
τῇ ο the
πόλει πολις city
μὴ μη not
ὃν ος who; what
ἠγάπησεν αγαπαω love
ο the
ψυχή ψυχη soul
μου μου of me; mine
εἴδετε οραω view; see
3:3
מְצָא֨וּנִי֙ mᵊṣāʔˈûnî מצא find
הַ ha הַ the
שֹּׁ֣מְרִ֔ים ššˈōmᵊrˈîm שׁמר keep
הַ ha הַ the
סֹּבְבִ֖ים ssōvᵊvˌîm סבב turn
בָּ בְּ in
הַ the
עִ֑יר ʕˈîr עִיר town
אֵ֛ת ʔˈēṯ אֵת [object marker]
שֶׁ še שַׁ [relative]
אָהֲבָ֥ה ʔāhᵃvˌā אהב love
נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul
רְאִיתֶֽם׃ rᵊʔîṯˈem ראה see
3:3. invenerunt me vigiles qui custodiunt civitatem num quem dilexit anima mea vidistis
The watchmen who keep the city, found me: Have you seen him, whom my soul loveth?
3:3. The watchers who guard the city found me: “Have you seen him whom my soul loves?”
3:3. The watchmen that go about the city found me: [to whom I said], Saw ye him whom my soul loveth?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
3:3: The city - One near the bride's native home, possibly Shunem.
Song of Solomon (Canticles) 3:4
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: watchmen: Sol 5:7; Isa 21:6-8, Isa 21:11, Isa 21:12, Isa 56:10, Isa 62:6; Eze 3:17, Eze 33:2-9; Heb 13:17
Saw: Joh 20:15
Song of Solomon (Canticles) 3:4
Carl Friedrich Keil and Franz Delitzsch

Shulamith now relates what she further experienced when, impelled by love-sorrow, she wandered through the city:
3 The watchmen who go about in the city found me:
"Have ye seen him whom my soul loveth?"
Here also (as in Song 3:2) there is wanting before the question such a phrase as, "and I asked them, saying:" the monologue relates dramatically. If she described an outward experience, then the question would be a foolish one; for how could she suppose that the watchmen, who make their rounds in the city (Epstein, against Grtz, points for the antiquity of the order to Ps 127:1; Is 62:6; cf. Is 21:11), could have any knowledge of her beloved! But if she relates a dream, it is to be remembered that feeling and imagination rise higher than reflection. It is in the very nature of a dream, also, that things thus quickly follow one another without fixed lineaments. This also, that having gone out by night, she found in the streets him whom she sought, is a happy combination of circumstances formed in the dreaming soul; an occurrence without probable external reality, although not without deep inner truth:
Geneva 1599
The (c) watchmen that go about the city found me: [to whom I said], Saw ye him whom my soul loveth?
(c) Which declares that we must seek to all of whom we hope to have any help.
John Gill
The watchmen that go about the city found me,.... By whom are meant the ministers of the Gospel; who are called watchmen, as the prophets were under the Old Testament, Is 52:8; in allusion to watchmen in cities; and are so called in regard to themselves, it being their duty to watch over themselves; and to their doctrine, and all opportunities to preach it, and the success of it: their business with respect to others is to give the time of night; to point out the state and condition of the church; to give notice of danger to sinners in the broad road to destruction; and to saints, through the prevalence of error, heresy, and immorality; all which require sobriety, vigilance, prudence, courage, and faithfulness; and show the necessity and utility of the Gospel ministry, and the awfulness of it; and the care Christ takes of his churches, in providing such officers in them. These are said to "go about the city", denoting their industry and diligence; and being in the way of their duty, they "found" the church, fell upon her case in their ministry, and hit it exactly; which shows the efficacy of the word under a divine direction; which finds out sinners, and their sins; saints, and their particular cases, unknown to ministers; and the church, having met with something suitable to her case under their ministry,
to whom I said, took an opportunity privately to discourse with them, and put this question to them,
Saw ye him whom my soul loveth? meaning Christ; who was still the object of her love, and uppermost in her thoughts; whom she thus describes, without mentioning his name, as if he was the only "Him" in the world worthy of any regard; which shows how much he was in her mind, how much the desires and affections of her soul were towards him, and that these ministers needed no other description of him. No answer is returned to her question that is recorded; not because they were not able to give one, nor because they did not; and if they did not, it might be owing to her haste, not waiting for one; and if they did, she not being able to apply it to her case, no notice is taken of it: however, though she did not find immediate relief by them, yet she met with something from them that was of use to her afterwards, as appears by what follows.
John Wesley
The watch - men - The ministers of Christ, and rulers of the church. Go about - To prevent disorders and dangers. Him - She does not name him, because she thought it needless, as supposing a person of such transcendent excellency could not be unknown to men in that capacity. Their answer is not mentioned, either because they gave her no satisfactory answer, or because by their silence she gathered that they were unable to inform her; and being eager in the pursuit, she would not lose time.
Robert Jamieson, A. R. Fausset and David Brown
watchmen--ministers (Is 62:6; Jer 6:17; Ezek 3:17; Heb 13:17), fit persons to consult (Is 21:11; Mal 2:7).
found me--the general ministry of the Word "finds" individually souls in quest of Jesus Christ (Gen 24:27, end of verse Acts 16:14); whereas formalists remain unaffected.
3:43:4: Իբրեւ սակաւ մի անցի ըստ նոսա, գտի՛ զոր սիրեաց անձն իմ։ Գտեալ զփեսայն ասէ. Կալայ զնա, եւ ո՛չ թողի զնա, մինչեւ տարայց զնա ՚ի տուն մօր իմոյ, եւ ՚ի սենեակ յղացելոյն զիս։ Զօրիորդսն երդմնեցուցանէ երկրորդ անգամ հարսնն[8667]. [8667] Ոմանք. Իբրեւ փոքր ինչ անցի ընդ նոսա... Ասէ հարսն... մինչեւ մուծի զնա ՚ի տուն։
4 Երբ նրանցից փոքր-ինչ անցայ, ես գտայ իմ հոգու սիրածին: Գտնելով Փեսային՝ ասում է. «Բռնեցի նրան եւ բաց չթողեցի, մինչեւ որ նրան իմ մօր տունը չտարայ եւ այն սենեակը, ուր իմ մայրն յղիացել է ինձնով»: Հարսն օրիորդներին երդուեցնում է երկրորդ անգամ.
4 Անոնցմէ քիչ մը առաջ անցնելով, Իմ հոգիիս սիրածը գտայ։Զանիկա բռնեցի ու չթողուցի, Մինչեւ որ իմ մօրս տունը Ու զիս ծնանողին սենեակը տարի։
Իբրեւ սակաւ մի անցի ըստ նոսա, գտի զոր սիրեաց անձն իմ: [45]Գտեալ զփեսայն ասէ.`` Կալայ զնա, եւ ոչ թողի զնա, մինչեւ տարայց զնա ի տուն մօր իմոյ, եւ ի սենեակ յղացելոյն զիս:

3:4: Իբրեւ սակաւ մի անցի ըստ նոսա, գտի՛ զոր սիրեաց անձն իմ։ Գտեալ զփեսայն ասէ. Կալայ զնա, եւ ո՛չ թողի զնա, մինչեւ տարայց զնա ՚ի տուն մօր իմոյ, եւ ՚ի սենեակ յղացելոյն զիս։ Զօրիորդսն երդմնեցուցանէ երկրորդ անգամ հարսնն[8667].
[8667] Ոմանք. Իբրեւ փոքր ինչ անցի ընդ նոսա... Ասէ հարսն... մինչեւ մուծի զնա ՚ի տուն։
4 Երբ նրանցից փոքր-ինչ անցայ, ես գտայ իմ հոգու սիրածին: Գտնելով Փեսային՝ ասում է. «Բռնեցի նրան եւ բաց չթողեցի, մինչեւ որ նրան իմ մօր տունը չտարայ եւ այն սենեակը, ուր իմ մայրն յղիացել է ինձնով»: Հարսն օրիորդներին երդուեցնում է երկրորդ անգամ.
4 Անոնցմէ քիչ մը առաջ անցնելով, Իմ հոգիիս սիրածը գտայ։Զանիկա բռնեցի ու չթողուցի, Մինչեւ որ իմ մօրս տունը Ու զիս ծնանողին սենեակը տարի։
zohrab-1805▾ eastern-1994▾ western am▾
3:43:4 Но едва я отошла от них, как нашла того, которого любит душа моя, ухватилась за него, и не отпустила его, доколе не привела его в дом матери моей и во внутренние комнаты родительницы моей.
3:4 ὡς ως.1 as; how μικρὸν μικρος little; small ὅτε οτε when παρῆλθον παρερχομαι pass; transgress ἀπ᾿ απο from; away αὐτῶν αυτος he; him ἕως εως till; until οὗ ος who; what εὗρον ευρισκω find ὃν ος who; what ἠγάπησεν αγαπαω love ἡ ο the ψυχή ψυχη soul μου μου of me; mine ἐκράτησα κρατεω seize; retain αὐτὸν αυτος he; him καὶ και and; even οὐκ ου not ἀφήσω αφιημι dismiss; leave αὐτόν αυτος he; him ἕως εως till; until οὗ ος who; what εἰσήγαγον εισαγω lead in; bring in αὐτὸν αυτος he; him εἰς εις into; for οἶκον οικος home; household μητρός μητηρ mother μου μου of me; mine καὶ και and; even εἰς εις into; for ταμίειον ταμειον chamber τῆς ο the συλλαβούσης συλλαμβανω take hold of; conceive με με me
3:4 כִּ ki כְּ as מְעַט֙ mᵊʕˌaṭ מְעַט little שֶׁ še שַׁ [relative] עָבַ֣רְתִּי ʕāvˈartî עבר pass מֵהֶ֔ם mēhˈem מִן from עַ֣ד ʕˈaḏ עַד unto שֶֽׁ šˈe שַׁ [relative] מָּצָ֔אתִי mmāṣˈāṯî מצא find אֵ֥ת ʔˌēṯ אֵת [object marker] שֶׁ še שַׁ [relative] אָהֲבָ֖ה ʔāhᵃvˌā אהב love נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul אֲחַזְתִּיו֙ ʔᵃḥaztiʸw אחז seize וְ wᵊ וְ and לֹ֣א lˈō לֹא not אַרְפֶּ֔נּוּ ʔarpˈennû רפה be slack עַד־ ʕaḏ- עַד unto שֶׁ֤ šˈe שַׁ [relative] הֲבֵיאתִיו֙ hᵃvêṯiʸw בוא come אֶל־ ʔel- אֶל to בֵּ֣ית bˈêṯ בַּיִת house אִמִּ֔י ʔimmˈî אֵם mother וְ wᵊ וְ and אֶל־ ʔel- אֶל to חֶ֖דֶר ḥˌeḏer חֶדֶר room הֹורָתִֽי׃ hôrāṯˈî הרה be pregnant
3:4. paululum cum pertransissem eos inveni quem diligit anima mea tenui eum nec dimittam donec introducam illum in domum matris meae et in cubiculum genetricis meaeWhen I had a little passed by them, I found him whom my soul loveth: I held him: and I will not let him go, till I bring him into my mother's house, and into the chamber of her that bore me.
4. It was but a little that I passed from them, when I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother’s house, and into the chamber of her that conceived me.
3:4. When I had passed by them a little, I found him whom my soul loves. I held him, and would not release him, until I would bring him into my mother’s house, and into the chamber of her who bore me.
3:4. [It was] but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother’s house, and into the chamber of her that conceived me.
It was but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother' s house, and into the chamber of her that conceived me:

3:4 Но едва я отошла от них, как нашла того, которого любит душа моя, ухватилась за него, и не отпустила его, доколе не привела его в дом матери моей и во внутренние комнаты родительницы моей.
3:4
ὡς ως.1 as; how
μικρὸν μικρος little; small
ὅτε οτε when
παρῆλθον παρερχομαι pass; transgress
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
ἕως εως till; until
οὗ ος who; what
εὗρον ευρισκω find
ὃν ος who; what
ἠγάπησεν αγαπαω love
ο the
ψυχή ψυχη soul
μου μου of me; mine
ἐκράτησα κρατεω seize; retain
αὐτὸν αυτος he; him
καὶ και and; even
οὐκ ου not
ἀφήσω αφιημι dismiss; leave
αὐτόν αυτος he; him
ἕως εως till; until
οὗ ος who; what
εἰσήγαγον εισαγω lead in; bring in
αὐτὸν αυτος he; him
εἰς εις into; for
οἶκον οικος home; household
μητρός μητηρ mother
μου μου of me; mine
καὶ και and; even
εἰς εις into; for
ταμίειον ταμειον chamber
τῆς ο the
συλλαβούσης συλλαμβανω take hold of; conceive
με με me
3:4
כִּ ki כְּ as
מְעַט֙ mᵊʕˌaṭ מְעַט little
שֶׁ še שַׁ [relative]
עָבַ֣רְתִּי ʕāvˈartî עבר pass
מֵהֶ֔ם mēhˈem מִן from
עַ֣ד ʕˈaḏ עַד unto
שֶֽׁ šˈe שַׁ [relative]
מָּצָ֔אתִי mmāṣˈāṯî מצא find
אֵ֥ת ʔˌēṯ אֵת [object marker]
שֶׁ še שַׁ [relative]
אָהֲבָ֖ה ʔāhᵃvˌā אהב love
נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul
אֲחַזְתִּיו֙ ʔᵃḥaztiʸw אחז seize
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
אַרְפֶּ֔נּוּ ʔarpˈennû רפה be slack
עַד־ ʕaḏ- עַד unto
שֶׁ֤ šˈe שַׁ [relative]
הֲבֵיאתִיו֙ hᵃvêṯiʸw בוא come
אֶל־ ʔel- אֶל to
בֵּ֣ית bˈêṯ בַּיִת house
אִמִּ֔י ʔimmˈî אֵם mother
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
חֶ֖דֶר ḥˌeḏer חֶדֶר room
הֹורָתִֽי׃ hôrāṯˈî הרה be pregnant
3:4. paululum cum pertransissem eos inveni quem diligit anima mea tenui eum nec dimittam donec introducam illum in domum matris meae et in cubiculum genetricis meae
When I had a little passed by them, I found him whom my soul loveth: I held him: and I will not let him go, till I bring him into my mother's house, and into the chamber of her that bore me.
3:4. When I had passed by them a little, I found him whom my soul loves. I held him, and would not release him, until I would bring him into my mother’s house, and into the chamber of her who bore me.
3:4. [It was] but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother’s house, and into the chamber of her that conceived me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:4: Into my mother's house - The women in the East have all separate apartments, into which no person ever attempts to enter except the husband. We find Isaac bringing Rebecca into his mother's tent, when he made her his wife, Gen 24:67. What is here related appears to refer to the third night of the nuptials.
Song of Solomon (Canticles) 3:5
Albert Barnes: Notes on the Bible - 1834
3:4: I held him - This begins the fourth stanza. The bride's mother is mentioned again in Sol 6:9; Sol 8:2.
Song of Solomon (Canticles) 3:5
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: but: Sol 6:12; Pro 8:17; Isa 45:19, Isa 55:6, Isa 55:7; Jer 29:13; Lam 3:25; Mat 7:7
I held: Sol 7:5; Gen 32:26; Pro 4:13; Hos 12:3, Hos 12:4; Mat 28:9; Joh 20:16, Joh 20:17; Rev 3:11, Rev 3:12
I had: Isa 49:14-18, Isa 54:1-3; Gal 4:26
Song of Solomon (Canticles) 3:5
Carl Friedrich Keil and Franz Delitzsch

4 Scarcely had I passed from them,
When I found him whom my soul loveth.
I seized him, and did not let him go
Until I brought him into the house of my mother,
And into the chamber of her that gave me birth.
כּמעט = paululum, here standing for a sentence: it was as a little that I passed, etc. Without שׁ, it would be paululum transii; with it, paululum fuit quod transii, without any other distinction than that in the latter case the paululum is more emphatic. Since Shulamith relates something experienced earlier, אחזתּי is not fitly rendered by teneo, but by tenui; and ארפּנּוּ dna ;iune לאו, not by et non dimittam eum, but, as the neg. of וארפנו, et dimisi eum, - not merely et non dimittebam eum, but et non dimisi eum. In Gen 32:27 [26], we read the cogn. שׁלּח, which signifies, to let go ("let me go"), as הרפּה, to let loose, to let free. It is all the same whether we translate, with the subjective colouring, donec introduxerim, or, with the objective, donec introduxi; in either case the meaning is that she held him fast till she brought him, by gentle violence, into her mother's house. With בּית there is the more definite parallel חדר lellar, which properly signifies (vid., under Song 1:4), recessus, penetrale; with אמּי, the seldom occurring (only, besides, at Hos 2:7) הורה, part.f. Kal of הרה fo la, to conceive, be pregnant, which poetically, with the accus., may mean parturire or parere. In Jacob's blessing, Gen 49:26, as the text lies before us, his parents are called הורי; just as in Arab. ummâni, properly "my two mothers," may be used for "my parents;" in the Lat. also, parentes means father and mother zeugmatically taken together.
John Gill
It was but a little that I passed from them,.... Either a small moment of time, as the Targum and Aben Ezra; or a little distance of place, that is, from the watchmen or ministers, from whom she passed; not through disrespect to them, much less contempt of them; nor because she received no benefit at all from them; but her going on shows she did not rest in means, but looked beyond them, and went on further in the exercise of her faith, and hope of finding her beloved: and meeting with him a little after she had passed from the ministers suggests that Christ is not far from his ministers and ordinances; for it follows,
but I found him whom my soul loveth; which she expresses with the utmost exultation and pleasure, which meeting with him must give her, after such long and fruitless searches, and so many disappointments; see Jn 1:41; and for Christ to show himself, without which there is no finding him, is a proof of the greatness of his love, and of the freeness and sovereignty of it; and that means, though to be used, are not to be depended on; nor should we be discouraged when they fail, since Christ can make himself known without them, as he did here to the church; who says,
I held him, and would not let him go; which on the part of the church is expressive of her faith in him, signified by laying hold on him, his person, righteousness, grace, and strength, Prov 3:18; and of her strong affection to him, grasping and embracing him in her arms of faith and love; and of her fear and jealousy lest he should depart from her again; and of her steady resolution to hold him, whatever was the consequence of it: and, on his part, it intimates a seeming offer to be gone; and a gracious allowance to lay hold on him; and his wonderful condescension to be held by her; and the delight and pleasure he took in the exercise of her faith upon him; for it was not against but with his will he was held by her; and this she determined to do, and not let go her hold,
until, says she,
I had brought him into my mother's house, and into the chambers of her that conceived me; the allusion is to the tents and apartments women had in former times, distinct from their husbands, Gen 24:67; and all this may be understood either of the visible church, and the ordinances of it, the mother of all true believers, where they are born again, brought up and nourished; and where Christ may be said to be brought, when his name is professed, his Gospel is embraced, and his ordinances are submitted to; and here the church is desirous of introducing Christ, that she with others might magnify him, and praise him for all the instances of his grace and goodness, and have communion with him: or else the heart, and the inmost recesses of it, may be meant; where the incorruptible seed of divine grace is cast; where the new creature; conceived, born, and brought up, until it becomes a perfect man; and where Christ is desired to be, and to dwell by faith, and saints may have uninterrupted communion with him: unless the heavenly mansions are intended, the house of the Jerusalem above, the mother of us all; where saints long to be with Christ, enjoy him, and never lose his presence more; till then the church resolves to hold him fast in the arms of faith, hope, and love, and not let him go.
John Wesley
Found him - Christ met me, and manifested his love to me. Mother's house - As the spouse here, signifies particular believers, so her mother is the universal church, or the true Jerusalem, which hath its rise from above, which is the mother of us all, Gal 4:26, in which Christ and believers are united, and have sweet communion together in holy ordinances, into which believers are said to bring Christ, by faith and prayer. Conceived me - Christ is as it were the father that begets, and the church the mother that conceives and brings forth believers.
Robert Jamieson, A. R. Fausset and David Brown
Jesus Christ is generally "found" near the watchmen and means of grace; but they are not Himself; the star that points to Beth-lehem is not the Sun that has risen there; she hastens past the guideposts to the goal [MOODY STUART]. Not even angels could satisfy Mary, instead of Jesus Christ (Jn 20:11-16).
found him-- (Is 45:19; Hos 6:1-3; Mt 13:44-46).
held him, &c.--willing to be held; not willing, if not held (Gen 32:26; Mt 28:9; Lk 24:28-29; Rev_ 3:11). "As a little weeping child will hold its mother fast, not because it is stronger than she, but because her bowels constrain her not to leave it; so Jesus Christ yearning over the believer cannot go, because He will not" [DURHAM]. In Song 1:4 it is He who leads the bride into His chambers; here it is she who leads Him into her mother's. There are times when the grace of Jesus Christ seems to draw us to Him; and others, when we with strong cries draw Him to us and ours. In the East one large apartment often serves for the whole family; so the bride here speaks of her mother's apartment and her own together. The mention of the "mother" excludes impropriety, and imparts the idea of heavenly love, pure as a sister's, while ardent as a bride's; hence the frequent title, "my sister--spouse." Our mother after the Spirit, is the Church, the new Jerusalem (Jn 3:5-8; Gal 4:19, Gal 4:26); for her we ought to pray continually (Eph 3:14-19), also for the national Jerusalem (Is 62:6-7; Rom 10:1), also for the human family, which is our mother and kindred after the flesh; these our mother's children have evilly treated us (Song 1:6); but, like our Father, we are to return good for evil (Mt 5:44-45), and so bring Jesus Christ home to them (1Pet 2:12).
3:53:5: Երդմնեցուցից զձեզ դստերք Երուսաղեմի ՚ի զօրութիւնս եւ ՚ի հաստատութիւնս ագարակի, եթէ յառնիցէք զարթուսջիք զսէրն մինչեւ կամեսցի։ Փեսայն վասն հարսինն ասէ[8668]. [8668] Ոմանք. Երդմնեցուցանեմ զձեզ... ՚ի զօրութիւնս եւ յուժգնութիւնս անդաստանի, եթէ յառնիջիք։
5 «Երդուեցէ՛ք, ո՜վ Երուսաղէմի դուստրեր, հողի եւ հանդի զօրութեան վրայ, որ երբ վեր կենաք, դուք իմ սիրածին չէք արթնացնի, մինչեւ որ ինքը չկամենայ»: Փեսան ասում է Հարսի մասին.
5 Ո՛վ Երուսաղէմի աղջիկներ, Ձեզ այծեամներով կամ դաշտին եղնիկներովը կ’երդմնցնեմ, Որ սիրուհիս չվերցնէք ու չարթնցնէք՝ Մինչեւ որ ինք ուզէ։
[46]Զօրիորդսն երդմնեցուցանէ երկրորդ անգամ հարսնն.`` Երդմնեցուցանեմ զձեզ, դստերք Երուսաղեմի [47]ի զօրութիւնս եւ ի հաստատութիւնս`` ագարակի, եթէ յառնիցէք` զարթուսջիք զսէրն մինչեւ կամեսցի:

3:5: Երդմնեցուցից զձեզ դստերք Երուսաղեմի ՚ի զօրութիւնս եւ ՚ի հաստատութիւնս ագարակի, եթէ յառնիցէք զարթուսջիք զսէրն մինչեւ կամեսցի։ Փեսայն վասն հարսինն ասէ[8668].
[8668] Ոմանք. Երդմնեցուցանեմ զձեզ... ՚ի զօրութիւնս եւ յուժգնութիւնս անդաստանի, եթէ յառնիջիք։
5 «Երդուեցէ՛ք, ո՜վ Երուսաղէմի դուստրեր, հողի եւ հանդի զօրութեան վրայ, որ երբ վեր կենաք, դուք իմ սիրածին չէք արթնացնի, մինչեւ որ ինքը չկամենայ»: Փեսան ասում է Հարսի մասին.
5 Ո՛վ Երուսաղէմի աղջիկներ, Ձեզ այծեամներով կամ դաշտին եղնիկներովը կ’երդմնցնեմ, Որ սիրուհիս չվերցնէք ու չարթնցնէք՝ Մինչեւ որ ինք ուզէ։
zohrab-1805▾ eastern-1994▾ western am▾
3:53:5 Заклинаю вас, дщери Иерусалимские, сернами или полевыми ланями: не будите и не тревожьте возлюбленной, доколе ей угодно.
3:5 ὥρκισα ορκιζω put on / under oath; administer an oath ὑμᾶς υμας you θυγατέρες θυγατηρ daughter Ιερουσαλημ ιερουσαλημ Jerusalem ἐν εν in ταῖς ο the δυνάμεσιν δυναμις power; ability καὶ και and; even ἐν εν in ταῖς ο the ἰσχύσεσιν ισχυς force τοῦ ο the ἀγροῦ αγρος field ἐὰν εαν and if; unless ἐγείρητε εγειρω rise; arise καὶ και and; even ἐξεγείρητε εξεγειρω raise up; awakened τὴν ο the ἀγάπην αγαπη love ἕως εως till; until ἂν αν perhaps; ever θελήσῃ θελω determine; will
3:5 הִשְׁבַּ֨עְתִּי hišbˌaʕtî שׁבע swear אֶתְכֶ֜ם ʔeṯᵊḵˈem אֵת [object marker] בְּנֹ֤ות bᵊnˈôṯ בַּת daughter יְרוּשָׁלִַ֨ם֙ yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem בִּ bi בְּ in צְבָאֹ֔ות ṣᵊvāʔˈôṯ צְבָאָה she-gazelle אֹ֖ו ʔˌô אֹו or בְּ bᵊ בְּ in אַיְלֹ֣ות ʔaylˈôṯ אַיָּלָה doe הַ ha הַ the שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field אִם־ ʔim- אִם if תָּעִ֧ירוּ׀ tāʕˈîrû עור be awake וְֽ wᵊˈ וְ and אִם־ ʔim- אִם if תְּעֹֽורְר֛וּ tᵊʕˈôrᵊrˈû עור be awake אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אַהֲבָ֖ה ʔahᵃvˌā אֲהָבָה love עַ֥ד ʕˌaḏ עַד unto שֶׁ še שַׁ [relative] תֶּחְפָּֽץ׃ ס tteḥpˈāṣ . s חפץ desire
3:5. adiuro vos filiae Hierusalem per capreas cervosque camporum ne suscitetis neque evigilare faciatis dilectam donec ipsa velitI adjure you, O daughters of Jerusalem, by the roes and the harts of the fields, that you stir not up, nor awake my beloved, till she please.
5. I adjure you, O daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awaken love, until it please.
3:5. Groom to Chorus: I bind you by oath, O daughters of Jerusalem, by the does and the stags of the open field, not to disturb or awaken the beloved, until she wills.
3:5. I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake [my] love, till he please.
I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake [my] love, till he please:

3:5 Заклинаю вас, дщери Иерусалимские, сернами или полевыми ланями: не будите и не тревожьте возлюбленной, доколе ей угодно.
3:5
ὥρκισα ορκιζω put on / under oath; administer an oath
ὑμᾶς υμας you
θυγατέρες θυγατηρ daughter
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐν εν in
ταῖς ο the
δυνάμεσιν δυναμις power; ability
καὶ και and; even
ἐν εν in
ταῖς ο the
ἰσχύσεσιν ισχυς force
τοῦ ο the
ἀγροῦ αγρος field
ἐὰν εαν and if; unless
ἐγείρητε εγειρω rise; arise
καὶ και and; even
ἐξεγείρητε εξεγειρω raise up; awakened
τὴν ο the
ἀγάπην αγαπη love
ἕως εως till; until
ἂν αν perhaps; ever
θελήσῃ θελω determine; will
3:5
הִשְׁבַּ֨עְתִּי hišbˌaʕtî שׁבע swear
אֶתְכֶ֜ם ʔeṯᵊḵˈem אֵת [object marker]
בְּנֹ֤ות bᵊnˈôṯ בַּת daughter
יְרוּשָׁלִַ֨ם֙ yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
בִּ bi בְּ in
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צְבָאָה she-gazelle
אֹ֖ו ʔˌô אֹו or
בְּ bᵊ בְּ in
אַיְלֹ֣ות ʔaylˈôṯ אַיָּלָה doe
הַ ha הַ the
שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field
אִם־ ʔim- אִם if
תָּעִ֧ירוּ׀ tāʕˈîrû עור be awake
וְֽ wᵊˈ וְ and
אִם־ ʔim- אִם if
תְּעֹֽורְר֛וּ tᵊʕˈôrᵊrˈû עור be awake
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אַהֲבָ֖ה ʔahᵃvˌā אֲהָבָה love
עַ֥ד ʕˌaḏ עַד unto
שֶׁ še שַׁ [relative]
תֶּחְפָּֽץ׃ ס tteḥpˈāṣ . s חפץ desire
3:5. adiuro vos filiae Hierusalem per capreas cervosque camporum ne suscitetis neque evigilare faciatis dilectam donec ipsa velit
I adjure you, O daughters of Jerusalem, by the roes and the harts of the fields, that you stir not up, nor awake my beloved, till she please.
3:5. Groom to Chorus: I bind you by oath, O daughters of Jerusalem, by the does and the stags of the open field, not to disturb or awaken the beloved, until she wills.
3:5. I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake [my] love, till he please.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:5: I charge you - The same adjuration as before, Sol 2:7.
Song of Solomon (Canticles) 3:6
Albert Barnes: Notes on the Bible - 1834
3:5: See Sol 2:7 note.
Song of Solomon (Canticles) 3:6
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: Sol 2:7, Sol 8:4; Mic 4:8
Song of Solomon (Canticles) 3:6
Carl Friedrich Keil and Franz Delitzsch

The closing words of the monologue are addressed to the daughters of Jerusalem.
5 I adjure you, O ye daughters of Jerusalem,
By the gazelles or the hinds of the field,
That ye awake not and disturb not love
Till she pleases.
We are thus obliged apparently to think of the daughters of Jerusalem as being present during the relation of the dream. But since Shulamith in the following Act is for the first time represented as brought from her home to Jerusalem, it is more probable that she represented her experience to herself in secret, without any auditors, and feasting on the visions of the dream, which brought her beloved so near, that she had him by herself alone and exclusively, that she fell into such a love-ecstasy as Song 2:7; and pointing to the distant Jerusalem, deprecates all disturbance of this ecstasy, which in itself is like a slumber pervaded by pleasant dreams. In two monologues dramatically constructed, the poet has presented to us a view of the thoughts and feelings by which the inner life of the maiden was moved in the near prospect of becoming a bride and being married. Whoever reads the Song in the sense in which it is incorporated with the canon, and that, too, in the historical sense fulfilled in the N.T., will not be able to read the two scenes from Shulamith's experience without finding therein a mirror of the intercourse of the soul with God in Christ, and cherishing thoughts such, e.g., as are expressed in the ancient hymn:
Quando tandem venies, meus amor?
Propera de Libano, dulcis amor!
Clamat, amat sponsula: Veni, Jesu,
Dulcis veni Jesu!
Geneva 1599
(d) I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake [my] love, till he please.
(d) See Song 2:7
John Gill
I charge you, O ye daughters of Jerusalem,.... Which are either the words of Christ, adjuring the young converts not to disturb the church; who had now Christ in her arms, taking repose with him, being wearied with running about in search of him: or they are the words of the church; who having experienced a long absence of Christ, and having been at much pains in search of him, and now had found him, was very unwilling to part with him; and fearing these young converts should by any unbecoming word or action provoke him to depart, she gives them a solemn charge;
by the roes and by the hinds of the field, that ye stir not up, nor awake my love, till he please; See Gill on Song 2:7.
Robert Jamieson, A. R. Fausset and David Brown
So Song 2:7; but there it was for the non-interruption of her own fellowship with Jesus Christ that she was anxious; here it is for the not grieving of the Holy Ghost, on the part of the daughters of Jerusalem. Jealously avoid levity, heedlessness, and offenses which would mar the gracious work begun in others (Mt 18:7; Acts 2:42-43; Eph 4:30).
3:63:6: Ո՞վ է սա որ ելեալ գայ յանապատէ՝ իբրեւ զծուխ ծառացեալ բարձրացեալ, զմուռս եւ կնդրուկ յամենայն փոշւոյ իւղագործաց։ Օրիորդքն ասացին զա՛յս ինչ[8669]. [8669] Ոմանք. Որ ելանէ յանապատէ իբրեւ զստեղծ ծխոյ խնկեալ զմուռս... յամենայն փոշեաց եւղեփեցաց։
6 «Ո՞վ է սա, որ ելել գալիս է անապատից, բարձրանալով, ինչպէս ծառացած ծուխ, ինչպէս զմուռսի եւ կնդրուկի եւ ամէն տեսակ իւղերի փոշու սիւն»: Օրիորդներն այսպէս են ասում.
6 Ո՞վ է ասիկա, որ զմուռսով եւ կնդրուկով Ու փերեզակներուն ամէն տեսակ փոշիովը խնկուած՝ Անապատէն կ’ելլէ ծուխի սիւներու պէս։
[48]Փեսայն վասն հարսինն ասէ.`` Ո՞վ է սա որ ելեալ գայ յանապատէ` իբրեւ զծուխ ծառացեալ բարձրացեալ. զմուռս եւ կնդրուկ յամենայն փոշւոյ իւղագործաց:

3:6: Ո՞վ է սա որ ելեալ գայ յանապատէ՝ իբրեւ զծուխ ծառացեալ բարձրացեալ, զմուռս եւ կնդրուկ յամենայն փոշւոյ իւղագործաց։ Օրիորդքն ասացին զա՛յս ինչ[8669].
[8669] Ոմանք. Որ ելանէ յանապատէ իբրեւ զստեղծ ծխոյ խնկեալ զմուռս... յամենայն փոշեաց եւղեփեցաց։
6 «Ո՞վ է սա, որ ելել գալիս է անապատից, բարձրանալով, ինչպէս ծառացած ծուխ, ինչպէս զմուռսի եւ կնդրուկի եւ ամէն տեսակ իւղերի փոշու սիւն»: Օրիորդներն այսպէս են ասում.
6 Ո՞վ է ասիկա, որ զմուռսով եւ կնդրուկով Ու փերեզակներուն ամէն տեսակ փոշիովը խնկուած՝ Անապատէն կ’ելլէ ծուխի սիւներու պէս։
zohrab-1805▾ eastern-1994▾ western am▾
3:63:6 Кто эта, восходящая от пустыни как бы столбы дыма, окуриваемая миррою и фимиамом, всякими порошками мироварника?
3:6 τίς τις.1 who?; what? αὕτη ουτος this; he ἡ ο the ἀναβαίνουσα αναβαινω step up; ascend ἀπὸ απο from; away τῆς ο the ἐρήμου ερημος lonesome; wilderness ὡς ως.1 as; how στελέχη στελεχος smoke τεθυμιαμένη θυμιαω burn incense σμύρναν σμυρνα.1 myrrh καὶ και and; even λίβανον λιβανος.1 frankincense ἀπὸ απο from; away πάντων πας all; every κονιορτῶν κονιορτος dust μυρεψοῦ μυρεψος perfumer
3:6 מִ֣י mˈî מִי who זֹ֗את zˈōṯ זֹאת this עֹלָה֙ ʕōlˌā עלה ascend מִן־ min- מִן from הַ ha הַ the מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert כְּ kᵊ כְּ as תִֽימֲרֹ֖ות ṯˈîmᵃrˌôṯ תִּימָרָה column עָשָׁ֑ן ʕāšˈān עָשָׁן smoke מְקֻטֶּ֤רֶת mᵊquṭṭˈereṯ קטר smoke מֹור֙ môr מֹר myrrh וּ û וְ and לְבֹונָ֔ה lᵊvônˈā לְבֹנָה incense מִ mi מִן from כֹּ֖ל kkˌōl כֹּל whole אַבְקַ֥ת ʔavqˌaṯ אֲבָקָה scent-powder רֹוכֵֽל׃ rôḵˈēl רכל trade
3:6. quae est ista quae ascendit per desertum sicut virgula fumi ex aromatibus murrae et turis et universi pulveris pigmentariiWho is she that goeth up by the desert, as a pillar of smoke of aromatical spices, of myrrh, and frankincense, and of all the powders of the perfumer?
6. Who is this that cometh up out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?
3:6. Chorus to Groom: Who is she, who ascends through the desert, like a staff of smoke from the aromatics of myrrh, and frankincense, and every powder of the perfumer?
3:6. Who [is] this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?
Who [is] this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant:

3:6 Кто эта, восходящая от пустыни как бы столбы дыма, окуриваемая миррою и фимиамом, всякими порошками мироварника?
3:6
τίς τις.1 who?; what?
αὕτη ουτος this; he
ο the
ἀναβαίνουσα αναβαινω step up; ascend
ἀπὸ απο from; away
τῆς ο the
ἐρήμου ερημος lonesome; wilderness
ὡς ως.1 as; how
στελέχη στελεχος smoke
τεθυμιαμένη θυμιαω burn incense
σμύρναν σμυρνα.1 myrrh
καὶ και and; even
λίβανον λιβανος.1 frankincense
ἀπὸ απο from; away
πάντων πας all; every
κονιορτῶν κονιορτος dust
μυρεψοῦ μυρεψος perfumer
3:6
מִ֣י mˈî מִי who
זֹ֗את zˈōṯ זֹאת this
עֹלָה֙ ʕōlˌā עלה ascend
מִן־ min- מִן from
הַ ha הַ the
מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert
כְּ kᵊ כְּ as
תִֽימֲרֹ֖ות ṯˈîmᵃrˌôṯ תִּימָרָה column
עָשָׁ֑ן ʕāšˈān עָשָׁן smoke
מְקֻטֶּ֤רֶת mᵊquṭṭˈereṯ קטר smoke
מֹור֙ môr מֹר myrrh
וּ û וְ and
לְבֹונָ֔ה lᵊvônˈā לְבֹנָה incense
מִ mi מִן from
כֹּ֖ל kkˌōl כֹּל whole
אַבְקַ֥ת ʔavqˌaṯ אֲבָקָה scent-powder
רֹוכֵֽל׃ rôḵˈēl רכל trade
3:6. quae est ista quae ascendit per desertum sicut virgula fumi ex aromatibus murrae et turis et universi pulveris pigmentarii
Who is she that goeth up by the desert, as a pillar of smoke of aromatical spices, of myrrh, and frankincense, and of all the powders of the perfumer?
3:6. Chorus to Groom: Who is she, who ascends through the desert, like a staff of smoke from the aromatics of myrrh, and frankincense, and every powder of the perfumer?
3:6. Who [is] this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-11. Величественность изображаемой здесь картины побуждает священного писателя вывести новую группу действующих лиц, именно хор подруг Невесты, восклицанием ст. 6-го выражающих свои чувства восторга и удивления пред открывающимся здесь величественным зрелищем. Общий смысл нарисованной здесь картины обыкновенно понимается так, что здесь изображается бракосочетание царя Соломона с избранною Невестою Песни Песней, причем в ст. 6: представлено брачное шествие Невесты, в ст. 7–10: — встречный царский поезд жениха Соломона, а ст. 11: говорит о бракосочетании их, как уже совершившемся факте. Вопрос или восклицание ст. 6: естественно относить именно к Невесте и ее движению, как могут подтверждать это и параллели VI:10: и VII:5. Что касается ст. 6–10, то описание здесь одра евр. (митта) или носильного одра (аппирион = греч. yore ton) и вся вообще изображаемая здесь обстановка парадного выхода и всего придворного великолепия царя Соломона, вполне подтверждаются всем, что известно о Соломоне из 3-й книги Царств и 2-ой Паралипоменон. Но нельзя не упомянуть здесь того объяснения, какое дает рассматриваемому отделу III:6–11: проф. А. А. Олесницкий, с точки зрения своей, уже известной нам, теории о происхождении, смысле и значении книги Песнь Песней. «Сущность этой строфы, говорит он, есть поэтическое изображение восхода солнца, по котором, как мы видели в предшествующей строфе, земля томилась в течение ночи… Изображение стиха шестого не может иметь никакого отношения к человеческой фигуре; сравнение человека со столбами дыма было бы не изящно и не натурально. Солнце же палестинское, восходящее именно со стороны пустыни (так называлась горная область Иудеи на восток от Иерусалима) среди синего пара вечно стоящего над моавитскими горами, для наблюдающего с иерусалимских гор является именно в столбах дыма, названного у поэта благовонным дымом мирры и фимиама, то есть подобным тому дыму, который дымился на жертвеннике храма (выход солнца встречался сожжением жертвы в иерусалимском храме» (с. 371). Возражением против этого является женский род местоимения в вопросе: «кто эта…» (евр. мизот) и отмеченная нами параллельность ст. 6: двум другим местам (VI:10; VII:5), в которых, несомненно, имеется в виду невеста. Первое возражение легко устраняется у проф. Олесницкого указанием на то, что евр. шемеш солнце в древнейшем еврейском языке женского рода, что подтверждается нередкою женскою конструкциею при нем глагола, напр., Быт XV:17; ХIX:23: в Ktib, Наум III:17: (с. 359). Но некоторая неожиданность появления в речи священного поэта подразумеваемого (будто бы) шемеш остается в силе. Однако посредствующим понятием является мысль о царе Израильском, а затем, как вершина всего, имеется в виду и мысль о Мессии. «Восхождение «обетованного» (Ис XXX:26) солнца — говорит в этом смысле проф. Олесницкий, — может означать только момент появления ожидаемого исполнителя судеб Божиих о Его земле и народе. И вот этот совершитель появляется в лучах вещественного солнца и есть не кто другой, как царь Соломон, политическое солнце страны (Solomon = перс. sol солнце). В III:7–11: говорится именно о восшествии на престол Соломона и о торжественном появлении его народу. Изображенные здесь необыкновенные носилки, подобно колесницам в VI:12, служат вместе и царским седалищем и атрибутом солнца (4: Цар XXIII:12)… Бракосочетание, о котором здесь говорится, есть завет, заключаемый между царем и народом при вступлении царя на престол, и вместе поэтический завет солнца и земли, который поэты всех времен и народов находили в весеннем отношении солнца к земле. Но это не все. Соединение двух образов восхождения солнца и вступление на престол великого царя должно было приводить в сознание новый высший образ Мессии Царя, которого имя: Восток, и Солнце Праведное. По объяснению Мидраша (Midr. III, 11, s. 99), под царем упоминаемым в III:11, разумеется царь — Мессия, поскольку только он может привести в гармонию явления тепла и явления холода, действия Ангела зимы Михаила и Ангела весны Гавриила» (с. 372–373).

«Страх ночной» (ст. 8) — боязнь призраков и под. существовал у евреев с древнейших времен (Иов IV:14; Руфь III:8; Притч III:23–25; Пс ХС:5) до позднейших (Мф XIV:26).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?
These are the words of the daughters of Jerusalem, to whom the charge was given, v. 5. They had looked shily upon the bride because she was black (ch. i. 6); but now they admire her, and speak of her with great respect: Who is this? How beautiful she looks! Who would have expected such a comely and magnificent person to come out of the wilderness? As, when Christ rode in triumph into Jerusalem, they said, Who is this? And of the accession of strangers to the church she herself says, with wonder (Isa. xlix. 21), Who has begotten me these? 1. This is applicable to the Jewish church, when, after forty years' wandering in the wilderness, they came out of it, to take a glorious possession of the land of promise; and this may very well be illustrated by what Balaam said of them at that time, when they ascended out of the wilderness like pillars of smoke, and he stood admiring them: From the top of the rocks I see him. How goodly are thy tents, O Jacob! Num. xxiii. 9; xxiv. 5. 2. It is applicable to any public deliverance of the church of God, as particularly of Babylon, the Old-Testament and the New-Testament Babylon; then the church is like pillars of smoke, ascending upwards in devout affections, the incense of praise, from which, as from Noah's sacrifice, God smells a sweet savour; then she is amiable in the eyes of her friends, and her enemies too cannot but have a veneration for her, and worship at her feet, knowing that God has loved her, Rev. iii. 9. Sometimes the fear of the Jews was upon their neighbours, when they saw that God was with them of a truth, Esth. viii. 17. 3. It is applicable to the recovery of a gracious soul out of a state of desertion and despondency. (1.) She ascends out of the wilderness, the dry and barren land, where there is no way, where there is no water, where travellers are still in want and ever at a loss; here a poor soul may long be left to wander, but shall come up, at last, under the conduct of the Comforter. (2.) She comes up like pillars of smoke, like a cloud of incense ascending from the altar or the smoke of the burnt-offerings. This intimates a fire of pious and devout affections in the soul, whence this smoke arises, and the mounting of the soul heaven-ward in this smoke (as Judges xiii. 20), the heart lifted up to God in the heavens, as the sparks fly upward. Christ's return to the soul gives life to its devotion, and its communion with God is most reviving when it ascends out of a wilderness. (3.) She is perfumed with myrrh and frankincense. She is replenished with the graces of God's Spirit, which are as sweet spices, or as the holy incense, which, being now kindled by his gracious returns, sends forth a very fragrant smell. Her devotions being now peculiarly lively, she is not only acceptable to God, but amiable in the eyes of others also, who are ready to cry out with admiration, Who is this? What a monument of mercy is this! The graces and comforts with which she is perfumed are called the powders of the merchant, for they are far-fetched and dear-bought, by our Lord Jesus, that blessed merchant, who took a long voyage, and was at vast expense, no less than that of his own blood, to purchase them for us. They are not the products of our own soil, nor the growth of our own country; no, they are imported from the heavenly Canaan, the better country.
Adam Clarke: Commentary on the Bible - 1831
3:6: Who is this that cometh out of the wilderness - Going to Egypt was called descending or going down, coming from it was termed coming up. The bride, having risen, goes after her spouse to the country, and the clouds of incense arising from her palanquin seemed like pillars of smoke; and the appearance was altogether so splendid as to attract the admiration of her own women, who converse about her splendor, excellence, etc., and then take occasion to describe Solomon's nuptial bed and chariot. Some think that it is the bridegroom who is spoken of here. With this verse the third night is supposed to end.
Song of Solomon (Canticles) 3:7
Albert Barnes: Notes on the Bible - 1834
3:6
"wilderness" is here pasture-land in contrast with the cultivated districts and garden-enclosures round the city. Compare Jer 23:10; Joe 2:22; Isa 42:11; Psa 65:12.
Pillars of smoke - Here an image of delight and pleasure. Frankincense and other perfumes are burned in such abundance round the bridal equipage that the whole procession appears from the distance to be one of moving wreaths and columns of smoke.
All powders of the merchant - Every kind of spice forming an article of commerce.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: this: Sol 8:5; Deu 8:2; Isa 43:19; Jer 2:2, Jer 31:2; Rev 12:6, Rev 12:14
like: Probably the clouds of incense arising from the palanquin, which seemed like pillars of smoke. Exo 13:21, Exo 13:22; Joe 2:29-31; Act 2:18-21; Col 3:1, Col 3:2
perfumed: Sol 1:3, Sol 1:13, Sol 4:12-14, Sol 5:5, Sol 5:13; Co2 2:14-16; Phi 4:18; Rev 5:8
Song of Solomon (Canticles) 3:7
Carl Friedrich Keil and Franz Delitzsch

6 Who is this coming up from the wilderness
Like pillars of smoke,
Perfumed with myrrh and frankincense,
With all aromatics of the merchants?
Tit is possible that זאת and עלה may be connected; but עני זה, Ps 34:7 (this poor man, properly, this, a poor man), is not analogous, it ought to be העלה זאת. Thus zoth will either be closely connected with מי, and make the question sharper and more animated, as is that in Gen 12:18, or it will be the subject which then, as in Is 63:1; Job 38:2, cf. below Song 7:5, Jon 4:11, Amos 9:12, is more closely written with indeterminate participles, according to which it is rightly accented. But we do not translate with Heiligst. quid est hoc quod adscendit, for mī asks after a person, mā after a thing, and only per attract. does mī stand for mā in Gen 33:8; Judg 13:17; Mic 1:5; also not quis est hoc (Vaih.), for zoth after mi has a personal sense, thus: quis (quaenam) haec est. That it is a woman that is being brought forward those who ask know, even if she is yet too far off to be seen by them, because they recognise in the festal gorgeous procession a marriage party. That the company comes up from the wilderness, it may be through the wilderness which separates Jerusalem from Jericho, is in accordance with the fact that a maiden from Galilee is being brought up, and that the procession has taken the way through the Jordan valley (Ghr); but the scene has also a typical colouring; for the wilderness is, since the time of the Mosaic deliverance out of Egypt, an emblem of the transition from a state of bondage to freedom, from humiliation to glory (vid., under Is 40:3; Hos 1:11; Ps 68:5). The pomp is like that of a procession before which the censer of frankincense is swung. Columns of smoke from the burning incense mark the line of the procession before and after. תּימרות (תּים) here and at Job 3 (vid., Norzi) is formed, as it appears, from ימר, to strive upwards, a kindred form to אמר; cf. Is 61:6 with Is 17:6, Ps 94:4; the verb תּמר, whence the date-palm receives the name תּמר, is a secondary formation, like תּאב to אבה. Certainly this form תּימרה (cf. on the contrary, תּולדה) is not elsewhere to be supported; Schlottm. sees in it תמּרות, from תּמרה; but such an expansion of the word for Dag. dirimens is scarcely to be supposed. This naming of the pillars of smoke is poet., as Jon 3:3; cf. "a pillar of smoke," Judg 20:40. She who approaches comes from the wilderness, brought up to Jerusalem, placed on an elevation, "like pillars of smoke," i.e., not herself likened thereto, as Schlottm. supposes it must be interpreted (with the tertium comp. of the slender, precious, and lovely), but encompassed and perfumed by such. For her whom the procession brings this lavishing of spices is meant; it is she who is incensed or perfumed with myrrh and frankincense. Schlottm. maintains that מקטּרת cannot mean anything else than "perfumed," and therefore he reads מקּטרת (as Aq. ἀπὸ θυμιάματος, and Jerome). But the word mekuttěrěth does not certainly stand alone, but with the genit. foll.; and thus as "rent in their clothes," 2Kings 13:31, signifies not such as are themselves rent, but those whose clothes are rent (Ewald, 288b, compare also de Sacy, II 321), so וגו מקט can also mean those for whom (for whose honour) this incense is expended, and who are thus fumigated with it. מר .t, myrrh, (Arab.) murr (vid., above under Song 1:13), stands also in Ex 30:23 and Ps 45:9 at the head of the perfumes; it came from Arabia, as did also frankincense levōnā, Arab. lubân (later referred to benzoin); both of the names are Semitic, and the circumstance that the Tra required myrrh as a component part of the holy oil, Ex 30:23, and frankincense as a component part of the holy incense, Ex 30:34, points to Arabia as the source whence they were obtained. To these two principal spices there is added ממּל (cf. Gen 6:20; Gen 9:2) as an et cetera. רוכל denotes the travelling spice merchants (traders in aromatics), and traders generally. אבקה, which is related to אבק as powder to dust (cf. abacus, a reckoning-table, so named from the sand by means of which arithmetical numbers were reckoned), is the name designating single drugs (i.e., dry wares; cf. the Arab. elixir = ξηρόν).
Geneva 1599
Who [is] this that cometh out of the (e) wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?
(e) This refers to the Church of Israel which was led in the wilderness for forty years.
John Gill
Who is this that cometh out of the wilderness,.... This is said by the daughters of Jerusalem, adjured in Song 3:5; who, upon the happy meeting of Christ and his church, saw a greater glory and beauty in her than they had seen before; and therefore put this question, not as ignorant of her, but as admiring at her. By the wilderness she is said to "come out" of is meant either a state of nature, as Theodoret; in which all the elect of God are before conversion, and out of which they are brought by efficacious grace; called a wilderness, because of the barrenness and unfruitfulness of persons in such a state; and because of the perplexed ways and tracks in it, which bewilder a man that he knows not which to take; and because of the want of spiritual provisions in it; and because of the danger men are exposed unto through holes and pits, and beasts of prey: in such a state God finds his people, convinces them of it, and brings them out of it; which is an instance of surprising and distinguishing grace: or else the world itself may be meant, the wilderness of the people, Ezek 20:35; so called because of the roughness of the way, the many tribulations the saints pass through in it; and because of the traps and snares that are in it, through evil men, the lusts of the flesh, and the temptations of Satan; because of the many evil beasts in it, ungodly men, false teachers, and Satan the roaring lion; and because of the plentiful table God furnishes here for his people, feeding them in the wilderness with Gospel doctrines and spiritual ordinances, Rev_ 12:14; and because of the many windings and turnings of Providence in it, through all which they are led in a right way to the city of their habitation: now though they are in the world, they are not of it; they are called out of it, and quit as much as may be the company and conversation of the men of it; and through the grace of God are more and more weaned from it, and long after another and better world; all which may be intended by their coming out of this: or else this may design a state of sorrow and distress when under desertion, and without the presence of Christ; which had lately been the case of the church, who had been in a bewildered condition, and not knowing where her beloved was, ran about here and there in quest of him, like one in a wood, seeking him and calling after him; but now having sight of him, and some communion with him, is represented as coming out of that state. She is further described as being
like pillars of smoke, perfumed with myrrh and frankincense; her heart being inflamed with love to Christ, her affections moved upwards, heavenwards, and were set on things above; and which were sincere and upright, rose up in the form of palm trees, as the word (n) signifies, a very upright tree; and these moved steadily towards Christ, and could not be diverted from him by the winds of temptation, affliction, and persecution; and though there might be some degree of dulness and imperfection in them, hence called "pillars of smoke"; yet being perfumed with the sweet smelling myrrh of Christ's sacrifice, and the incense of his mediation, became acceptable to God. It is added,
with all powders of the merchant: odorous ones, such are the graces of the Spirit, which Christ the merchantman is full of; and makes his people, their affections and prayers, of a sweet smelling savour with. Ben Melech interprets it of garments perfumed with spices; see Ps 45:8; Some render the words, "above" or "more excellent than all powders of the merchant" (o), druggist or apothecary (p); no such drug nor spice to be found in their shops, that smell so sweet as Christ, his grace and righteousness.
(n) "ut columnae ad formam palmae assurgntes", Buxtorf; "ut palmae", Mercerus, Cocceius; "instar palmarum", Tigurine version, Michaelis. (o) so Junius & Tremellius, Piscator, Schmidt. (p) Sept. "pigmentarii", V. L. Pagninus, Montanus; "pharmacopolae", Tigurine version; "seplasiarii", Mercerus, Cocceius; "aromatarii", Junius & Tremellius, Marckius.
John Wesley
Who - The persons speaking seem to be the daughters of Jerusalem, who upon occasion of the bride's speech to them, make this reply. The person spoken of is the spouse. Wilderness - Believers were to be called, not only out of the holy land, which was as the garden of God, but also out of the Gentile - world, which in prophetical writings is frequently described under the notion of a wilderness. Pillars - Being conducted out of the wilderness as by a pillar of smoak going before them, as the Israelites were led through the wilderness to Canaan, by a pillar of cloud and fire. Perfumed - The spouse is said to be thus perfumed, for her excellent virtues and religious services which are pleasant and acceptable to God, and for the merits and graces of Christ, which are a sweet savour to God, wherewith she is enriched and beautified. Of merchants - Which are fetched by the merchants from Arabia, or other remote parts.
Robert Jamieson, A. R. Fausset and David Brown
(CANTICLE III)--THE BRIDEGROOM WITH THE BRIDE.
Historically, the ministry of Jesus Christ on earth. (Son. 3:6-5:1)
New scene (Song 3:6-11). The friends of the Bridegroom see a cortege approach. His palanquin and guard.
cometh out--rather, "up from"; the wilderness was lower than Jerusalem [MAURER].
pillars of smoke--from the perfumes burned around Him and His bride. Image from Israel and the tabernacle (answering to "bed," Song 3:7) marching through the desert with the pillar of smoke by day and fire by night (Ex 14:20), and the pillars of smoke ascending from the altars of incense and of atonement; so Jesus Christ's righteousness, atonement, and ever-living intercession. Balaam, the last representative of patriarchism, was required to curse the Jewish Church, just as it afterwards would not succumb to Christianity without a struggle (Num 22:41), but he had to bless in language like that here (Num 24:5-6). Angels too joyfully ask the same question, when Jesus Christ with the tabernacle of His body (answering to "His bed," Song 3:7; Jn 1:14, "dwelt," Greek "tabernacled," Jn 2:21) ascends into heaven (Ps 24:8-10); also when they see His glorious bride with Him (Ps 68:18; Rev_ 7:13-17). Encouragement to her; amid the darkest trials (Song 3:1), she is still on the road to glory (Song 3:11) in a palanquin "paved with love" (Song 3:10); she is now in soul spiritually "coming," exhaling the sweet graces, faith, love, joy, peace, prayer, and praise; (the fire is lighted within, the "smoke" is seen without, Acts 4:13); it is in the desert of trial (Song 3:1-3) she gets them; she is the "merchant" buying from Jesus Christ without money or price (Is 55:1; Rev_ 3:18); just as myrrh and frankincense are got, not in Egypt, but in the Arabian sands and the mountains of Palestine. Hereafter she shall "come" (Song 3:6, Song 3:11) in a glorified body, too (Phil 3:21). Historically, Jesus Christ returning from the wilderness, full of the Holy Ghost (Lk 4:1, Lk 4:14). The same, "Who is this," &c. (Is 63:1, Is 63:5).
3:73:7: Ահա գահոյք Սողոմոնի. վաթսուն սպառազէնք շուրջ զնովաւ ՚ի քաջացն Իսրայէլի[8670]. [8670] Ոմանք. Վաթսուն զօրաւորք շուրջ զնովաւ ՚ի զօրաւորացն Իսրայէլի։
7 «Ահա Սողոմոնի գահաւորակը. նրա շուրջը Իսրայէլի վաթսուն սպառազէն քաջեր են կանգնած,
7 Ահա Սողոմոնին գահոյքը*,Որուն բոլորտիքը Իսրայէլի զօրաւոր մարդոցմէ Վաթսուն զօրաւոր մարդ կայ։
[49]Օրիորդքն ասացին զայս ինչ.`` Ահա գահոյք Սողոմոնի. վաթսուն սպառազէնք շուրջ զնովաւ ի քաջացն Իսրայելի:

3:7: Ահա գահոյք Սողոմոնի. վաթսուն սպառազէնք շուրջ զնովաւ ՚ի քաջացն Իսրայէլի[8670].
[8670] Ոմանք. Վաթսուն զօրաւորք շուրջ զնովաւ ՚ի զօրաւորացն Իսրայէլի։
7 «Ահա Սողոմոնի գահաւորակը. նրա շուրջը Իսրայէլի վաթսուն սպառազէն քաջեր են կանգնած,
7 Ահա Սողոմոնին գահոյքը*,Որուն բոլորտիքը Իսրայէլի զօրաւոր մարդոցմէ Վաթսուն զօրաւոր մարդ կայ։
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3:73:7 Вот одр его Соломона: шестьдесят сильных вокруг него, из сильных Израилевых.
3:7 ἰδοὺ ιδου see!; here I am ἡ ο the κλίνη κλινη bed τοῦ ο the Σαλωμων σαλωμων sixty δυνατοὶ δυνατος possible; able κύκλῳ κυκλω circling; in a circle αὐτῆς αυτος he; him ἀπὸ απο from; away δυνατῶν δυνατος possible; able Ισραηλ ισραηλ.1 Israel
3:7 הִנֵּ֗ה hinnˈē הִנֵּה behold מִטָּתֹו֙ miṭṭāṯˌô מִטָּה couch שֶׁ še שַׁ [relative] לִּ lli לְ to שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon שִׁשִּׁ֥ים šiššˌîm שֵׁשׁ six גִּבֹּרִ֖ים gibbōrˌîm גִּבֹּור vigorous סָבִ֣יב sāvˈîv סָבִיב surrounding לָ֑הּ lˈāh לְ to מִ mi מִן from גִּבֹּרֵ֖י ggibbōrˌê גִּבֹּור vigorous יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
3:7. en lectulum Salomonis sexaginta fortes ambiunt ex fortissimis IsrahelBehold threescore valiant ones of the most valiant of Israel, surrounded the bed of Solomon?
7. Behold, it is the litter of Solomon; threescore mighty men are about it, of the mighty men of Israel.
3:7. Chorus to Bride: Lo, sixty strong ones, out of all the strongest in Israel, stand watch at the bed of Solomon,
3:7. Behold his bed, which [is] Solomon’s; threescore valiant men [are] about it, of the valiant of Israel.
Behold his bed, which [is] Solomon' s; threescore valiant men [are] about it, of the valiant of Israel:

3:7 Вот одр его Соломона: шестьдесят сильных вокруг него, из сильных Израилевых.
3:7
ἰδοὺ ιδου see!; here I am
ο the
κλίνη κλινη bed
τοῦ ο the
Σαλωμων σαλωμων sixty
δυνατοὶ δυνατος possible; able
κύκλῳ κυκλω circling; in a circle
αὐτῆς αυτος he; him
ἀπὸ απο from; away
δυνατῶν δυνατος possible; able
Ισραηλ ισραηλ.1 Israel
3:7
הִנֵּ֗ה hinnˈē הִנֵּה behold
מִטָּתֹו֙ miṭṭāṯˌô מִטָּה couch
שֶׁ še שַׁ [relative]
לִּ lli לְ to
שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon
שִׁשִּׁ֥ים šiššˌîm שֵׁשׁ six
גִּבֹּרִ֖ים gibbōrˌîm גִּבֹּור vigorous
סָבִ֣יב sāvˈîv סָבִיב surrounding
לָ֑הּ lˈāh לְ to
מִ mi מִן from
גִּבֹּרֵ֖י ggibbōrˌê גִּבֹּור vigorous
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
3:7. en lectulum Salomonis sexaginta fortes ambiunt ex fortissimis Israhel
Behold threescore valiant ones of the most valiant of Israel, surrounded the bed of Solomon?
3:7. Chorus to Bride: Lo, sixty strong ones, out of all the strongest in Israel, stand watch at the bed of Solomon,
3:7. Behold his bed, which [is] Solomon’s; threescore valiant men [are] about it, of the valiant of Israel.
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jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 Behold his bed, which is Solomon's; threescore valiant men are about it, of the valiant of Israel. 8 They all hold swords, being expert in war: every man hath his sword upon his thigh because of fear in the night. 9 King Solomon made himself a chariot of the wood of Lebanon. 10 He made the pillars thereof of silver, the bottom thereof of gold, the covering of it of purple, the midst thereof being paved with love, for the daughters of Jerusalem. 11 Go forth, O ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart.
The daughters of Jerusalem stood admiring the spouse and commending her, but she overlooks their praises, is not puffed up with them, but transfers all the glory to Christ, and directs them to look off from her to him, recommends him to their esteem, and sets herself to applaud him. Here he is three times called Solomon, and we have that name but three times besides in all this song, ch. i. 5; viii. 11, 12. It is Christ that is here meant, who is greater than Solomon, and of whom Solomon was an illustrious type for his wisdom and wealth, and especially his building the temple.
Three things she admires him for:--
I. The safety of his bed (v. 7): Behold his bed, even Solomon's, very rich and fine; for such the curtains of Solomon were. His bed, which is above Solomon's, so some read it. Christ's bed, though he had not where to lay his head, is better than Solomon's best bed. The church is his bed, for he has said of it. This is my rest for ever; here will I dwell. The hearts of believers are his bed, for he lies all night between their breasts, Eph. iii. 17. Heaven is his bed, the rest into which he entered when he had done his work. Or it may be meant of the sweet repose and satisfaction which gracious souls enjoy in communion with him; it is called his bed, because, though we are admitted to it, and therefore it is called our bed (ch. i. 16), yet it is his peace that is our rest, John xiv. 27. I will give you rest, Matt. xi. 28. It is Solomon's bed, whose name signifies peace, because in his days Judah and Israel dwelt safely under their vines and fig-trees. That which she admires his bed for is the guard that surrounded it. Those that rest in Christ not only dwell at ease (many do so who yet are in the greatest danger) but they dwell in safety. Their holy serenity is under the protection of a holy security. This bed had threescore valiant men about it, as yeomen of the guard, or the band of gentlemen-pensioners; they are of the valiant of Israel, and a great many bold and brave men David's reign had produced. The life-guard men are well armed: They all hold swords, and know how to hold them; they are expert in war, well skilled in all the arts of it. They are posted about the bed at a convenient distance. They are in a posture of defence, every man with his sword upon his thigh and his hand upon his sword, ready to draw upon the first alarm, and this because of fear in the night, because of the danger feared; for the lives of princes, even the wisest and best, as they are more precious, so they are more exposed, and require to be more guarded than the lives of common persons. Or, because of the fear of it, and the apprehension which the spouse may have of danger, these guards are set for her satisfaction, that she may be quiet from the fear of evil, which believers themselves are subject to, especially in the night, when they are under a cloud as to their spiritual state, or in any outward trouble more than ordinary. Christ himself was under the special protection of his Father in his whole undertaking. In the shadow of his hand he hid me (Isa. xlix. 2); he had legions of angels at his command. The church is well guarded; more are with her than against her. Lest any hurt this vineyard, God himself keeps it night and day (Isa. xxvii. 2, 3); particular believers, when they repose themselves in Christ and with him, though it may be night-time with them, and they may have their fears in the night, and yet safe, as safe as Solomon himself in the midst of his guards; the angels have a charge concerning them, ministers are appointed to watch for their souls, and they ought to be valiant men, expert in the spiritual warfare, holding the sword of the Spirit, which is the word of God, and having that girt upon their thigh, always ready to them for the silencing of the fears of God's people in the night. All the attributes of God are engaged for the safety of believers; they are kept as in a strong-hold by his power (1 Pet. i. 5), are safe in his name (Prov. xviii. 10), his peace protects those in whom it rules (Phil. iv. 7), and the effect of righteousness in them is quietness and assurance, Isa. xxxii. 17. Our danger is from the rulers of the darkness of this world, but we are safe in the armour of light.
II. The splendour of his chariot, v. 9, 10. As Christ and believers rest in safety under a sufficient guard, so when they appear publicly, as kings in their coaches of state, they appear in great magnificence. This chariot was of Solomon's own contriving and making, the materials very rich, silver, and gold, and cedar, and purple. He made it for himself, and yet made it for the daughters of Jerusalem, to oblige them. Some by this chariot, or coach, or chaise (the word is nowhere else used in scripture), understand the human nature of Christ, in which the divine nature rode as in an open chariot. It was a divine workmanship (A body hast thou prepared me); the structure was very fine, but that which was at the bottom of it was love, pure love to the children of men. Others make it to represent the everlasting gospel, in which, as in an open chariot, Christ shows himself, and as in a chariot of war rides forth triumphantly, conquering and to conquer. The pillars, the seven pillars (Prov. ix. 1), are of silver, for the words of the Lord are as silver tried (Ps. xii. 6), nay, they are better than thousands of gold and silver. It is hung with purple, a princely colour; all the adornings of it are dyed in the precious blood of Christ, and that gives them this colour. But that which completes the glory of it is love; it is paved with love, it is lined with love, not love of strangers, as Solomon's was in the days of his defection, but love of the daughters of Jerusalem, a holy love. Silver is better than cedar, gold than silver, but love is better than gold, better than all, and it is put last, for nothing can be better than that. The gospel is all love. Mr. Durham applies it to the covenant of redemption, the way of our salvation, as it is contrived in the eternal counsel of God, and manifested to us in the scriptures. This is that work of Christ himself wherein the glory of his grace and love to sinners most eminently appears, and which makes him amiable and admirable in the eyes of believers. In this covenant love is conveyed to them, and they are carried in it to the perfection of love, and, as it were, ride in triumph. It is admirably framed and contrived, both for the glory of Christ and for the comfort of believers. It is well ordered in all things, and sure (2 Sam. xxiii. 5); it has pillars that cannot be shaken, it is made of the wood of Lebanon, which can never rot; the basis of it is gold, the most lasting metal; the blood of the covenant, that rich purple, is the cover of this chariot, by which believers are sheltered from the wind and storms of divine wrath, and the troubles of this world; but the midst of it, and that which is all in all in it, is love, that love of Christ which surpasses knowledge and the dimensions of which are immeasurable.
III. The lustre of his royal person, when he appears in his greatest pomp, v. 11. Here observe,
1. The call that is given to the daughters of Zion to acquaint themselves with the glories of king Solomon: Go forth, and behold him. The multitude of the spectators adds to the beauty of a splendid cavalcade. Christ, in his gospel, manifests himself. Let each of us add to the number of those that give honour to him, by giving themselves the satisfaction of looking upon him. Who should pay respects to Zion's king but Zion's daughters? They have reason to rejoice greatly when he comes, Zec. ix. 9. (1.) Behold him then. Look with pleasure upon Christ in his glory. Look upon him with an eye of faith, with a fixed eye. Here is a sight worth seeing; behold, and admire him, behold, and love him; look upon him, and know him again. (2.) Go forth and behold him; go off from the world, as those that see no beauty and excellency in it in comparison with what is to be seen in the Lord Jesus. Go out of yourselves, and let the light of his transcendent beauty put you out of conceit with yourselves. Go forth to the place where he is to be seen, to the street through which he passes, as Zaccheus.
2. The direction that is given them to take special notice of that which they would not see every day, and that was his crown, either the crown of gold, adorned with jewels, which he wore on his coronation-day (Solomon's mother, Bathsheba, though she did not procure that for him, yet, by her seasonable interposal, she helped to secure it to him when Adonijah was catching at it), or the garland or crown of flowers and green tied with ribbons which his mother made for him, to adorn the solemnity of his nuptials. Perhaps Solomon's coronation day was his marriage-day, the day of his espousals, when the garland his mother crowned him with was added to the crown his people crowned him with. Applying this to Christ, it speaks, (1.) The many honours put upon him, and the power and dominion he is entrusted with: Go forth, and see king Jesus, with the crown wherewith his Father crowned him, when he declared him his beloved Son, in whom he was well-pleased, when he set him as King upon his holy hill of Zion, when he advanced him to his own right hand, and invested him with a sovereign authority, both in heaven and in earth, and put all things under his feet. (2.) The dishonour put upon him by his persecutors. Some apply it to the crown of thorns with which his mother, the Jewish church, crowned him on the day of his death, which was the day of his espousals to his church, when he loved it, and gave himself for it (Eph. v. 25); and it is observable that when he was brought forth wearing the crown of thorns Pilate said, and said it to the daughters of Zion, Behold the man. (3.) It seems especially to mean the honour done him by his church, as his mother, and by all true believers, in whose hearts he is formed, and of whom he has said, These are my mother, my sister, and brother, Matt. xii. 50. They give him the glory of his undertaking; to him is glory in the church, Eph. iii. 21. When believers accept of him as theirs, and join themselves to him in an everlasting covenant, [1.] It is his coronation-day in their souls. Before conversion they were crowning themselves, but then they begin to crown Christ, and continue to do so from that day forward. They appointed him their head; they bring every thought into obedience to him; they set up his throne in their hearts, and cast all their crowns at his feet. [2.] It is the day of his espousals, in which he betroths them to him for ever in lovingkindness and in mercies, joins them to himself in faith and love, and gives himself to them in the promises and all he has, to be theirs. Thou shalt not be for another, so will I also be for thee, Hos. iii. 3. And to him they are presented as chaste virgins. [3.] It is the day of the gladness of his heart; he is pleased with the honour that his people do him, pleased with the progress of his interest among them. Does Satan fall before them? In that hour Jesus rejoices in spirit, Luke x. 18, 21. There is joy in heaven over repenting sinners; the family is glad when the prodigal son returns. Go forth and behold Christ's grace toward sinners, as his crown, his brightest glory.
Adam Clarke: Commentary on the Bible - 1831
3:7: Threescore valiant men - These were the guards about the pavilion of the bridegroom, who were placed there because of fear in the night. The security and state of the prince required such a guard as this, and the passage is to be literally understood.
Song of Solomon (Canticles) 3:8
Albert Barnes: Notes on the Bible - 1834
3:7
Bed - Probably the royal litter or palanquin in which the bride is borne, surrounded by his own body-guard consisting of sixty mighties of the mighty men of Israel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: his bed: Sol 3:9 *marg. Sol 1:16
threescore: Sa1 8:16, Sa1 14:52, Sa1 28:2; Kg1 9:22, Kg1 14:27; Kg2 6:17; Heb 1:14
Song of Solomon (Canticles) 3:8
Carl Friedrich Keil and Franz Delitzsch

The description of the palanquin now following, one easily attributes to another voice from the midst of the inhabitants of Jerusalem.
7 Lo! Solomon's palanquin,
Threescore heroes are around it,
Of the heroes of Israel,
8 All of them armed with the sword, expert in war.
Each with his sword on his thigh,
Against fear in the nights.
Since אפּריון, 9a, is not by itself a word clearly intelligible, so as to lead us fully to determine what is here meant by מטּה as distinguished from it, we must let the connection determine. We have before us a figure of that which is called in the post-bibl. Heb. כּלה הכנסת (the bringing-home of the bride). The bridegroom either betook himself to her parents' house and fetched his bride thence, which appears to be the idea lying at the foundation of Ps 45, if, as we believe, the ivory-palaces are those of the king of Israel's house; or she was brought to him in festal procession, and he went forth to meet her, 1 Macc. 9:39 - the prevailing custom, on which the parable of the ten virgins (Matt 25) is founded.
(Note: Weigand explains the German word Braut (bride) after the Sanscr. prauḍha, "she who is brought in a carriage;" but this particip. signifies nothing more than (aetate) provetca.)
Here the bride comes from a great distance; and the difference in rank between the Galilean maid and the king brings this result, that he does not himself go and fetch her, but that she is brought to him. She comes, not as in old times Rebecca did, riding on a camel, but is carried in a mittā, which is surrounded by an escort for protection and as a mark of honour. Her way certainly led through the wilderness, where it was necessary, by a safe convoy, to provide against the possibility (min in mippahad, cf. Is 4:6; Is 25:4) of being attacked by robbers; whereas it would be more difficult to understand why the marriage-bed in the palace of the king of peace (1Chron 22:9) should be surrounded by such an armed band for protection. That Solomon took care to have his chosen one brought to him with royal honours, is seen in the lavish expenditure of spices, the smoke and fragrance of which signalized from afar the approach of the procession, - the mittā, which is now described, can be no other than that in which, sitting or reclining, or half sitting, half reclining, she is placed, who is brought to him in such a cloud of incense. Thus mittā (from nāthā, to stretch oneself out), which elsewhere is also used of a bier, 2Kings 3:21 (like the Talm. ערס = ערשׂ), will here signify a portable bed, a sitting cushion hung round with curtains after the manner of the Indian palanquin, and such as is found on the Turkish caiques or the Venetian gondolas. The appositional nearer definition שׁלּשׁ, "which belonged to Solomon" (vid., under 6b), shows that it was a royal palanquin, not one belonging to one of the nobles of the people. The bearers are unnamed persons, regarding whom nothing is said; the sixty heroes form only the guard for safety and for honour (sauvegarde), or the escorte or convoie. The sixty are the tenth part (the lite) of the royal body-guard, 1Kings 27:2; 1Kings 30:9, etc. (Schlottm.). If it be asked, Why just 60? we may perhaps not unsuitably reply: The number 60 is here, as at Song 6:8, the number of Israel multiplied by 5, the fraction of 10; so that thus 60 distinguished warriors form the half to the escort of a king of Israel. חרב אחזי properly means, held fast by the sword so that it goes not let them free, which, according to the sense = holding fast = practised in the use of the sword; the Syr. translation of the Apoc. renders παντοκράτωρ by 'he who is held by all," i.e., holding it (cf. Ewald, 149b).
(Note: This deponent use of the part. pass. is common in the Mishna; vid., Geiger's Lehrbuch zur Sprache der Mishna, 16. 5.)
Geneva 1599
Behold his (f) bed, which [is] Solomon's; sixty valiant men [are] about it, of the valiant of Israel.
(f) By the bed is meant the temple which Solomon made.
John Gill
Behold his bed which is Solomon's,.... Not Solomon the son of David, and penman of this song, but a greater than he, the antitype of him; so it is interpreted of the Messiah by many Jewish writers (q): they were both sons of David and sons of God, and kings and preachers in Jerusalem. Solomon was a type of Christ in his wisdom and wealth, in the largeness and peaceableness of his kingdom; in his marriage with Pharaoh's daughter, and in building the temple, a figure of the church: and by his bed is meant the place where saints meet together for religious worship, his church visible, which is his resting and dwelling place; where souls are begotten and born again, and have fellowship with Christ; and which he has a property in by gift and purchase: and a behold is prefixed to it as a note of attention, directing the daughters of Jerusalem to turn off the discourse from her, and from commendation of her, to consider the greatness of Christ her beloved; who might conclude, that if his bed was so stately as after described, bow great must he himself be; and as a note of admiration, to show how much she was affected with the greatness of his grace to her, and the privileges she enjoyed of having nearness to him, and fellowship with him;
threescore valiant men are about it, of the valiant of Israel; ministers of the Gospel, such as are Israelites indeed, faithful and upright; and who are valiant, and heartily concerned for the good and welfare of Christ's people, and are careful that nothing hurt them, nor disturb their rest and repose. In the number of them, the allusion may be to the guard about Solomon's bed; which might consist of so many, partly for the security of his royal person, and partly for grandeur and majesty: and were just double the number of his father's worthies, he excelling him in greatness and glory; though it may be a certain number is put for an uncertain; and this is a competent and sufficient one.
(q) Targum, Aben Ezra, Jarchi, Kimchi, Ben Melech, and Abendana.
John Wesley
Behold - The bride - men continue their speech, and from the admiration of the bride, proceed to the admiration of the bridegroom. Bed - The bed seems to denote the church, which is comely through Christ's beauty, and safe by his protection, in which Christ is glorified, and believers enjoy sweet fellowship with him. Solomon's - Which is the bed, not of an ordinary man, but of a great king, whom Solomon typifies, and who is greater than Solomon. Threescore - Very many, the certain number being put for an uncertain. He alludes to Solomon's guard, whereby he designs all those creatures, whether angels, princes, ministers, or others, whose ministry God uses for the protection of his church.
Robert Jamieson, A. R. Fausset and David Brown
In Song 3:6 the wilderness character of the Church is portrayed; in Song 3:7-8, its militant aspect. In Song 3:9-10, Jesus Christ is seen dwelling in believers, who are His "chariot" and "body." In Song 3:11, the consummation in glory.
bed--palanquin. His body, literally, guarded by a definite number of angels, threescore, or sixty (Mt 26:53), from the wilderness (Mt 4:1, Mt 4:11), and continually (Lk 2:13; Lk 22:43; Acts 1:10-11); just as six hundred thousand of Israel guarded the Lord's tabernacle (Num. 2:17-32), one for every ten thousand. In contrast to the "bed of sloth" (Song 3:1).
valiant-- (Josh 5:13-14). Angels guarding His tomb used like words (Mk 16:6).
of Israel--true subjects, not mercenaries.
3:83:8: ամենեքեան սուսերաւորք հմուտք պատերազմի, այր իւրաքանչիւր սուր յազդեր յարհաւրաց գիշերոյ[8671]։ [8671] Ոմանք. Ամենեքեան ունին սուր ուսեալք զպատերազմ... զսուր իւր ՚ի վերայ ազդեր իւրոյ ՚ի զարհուրանաց գիշերոյ։
8 բոլորն էլ սուսերաւորներ եւ հմուտ պատերազմողներ, եւ իւրաքանչիւրը սուր ունի ազդրին՝ գիշերուայ արհաւիրքների համար:
8 Ամէնքն ալ սուսերաւոր Ու պատերազմի վարժուած են։Գիշերուան վախին համար՝ Ամէն մէկուն սուրը իր ազդրին վրայ է։
ամենեքեան սուսերաւորք հմուտք պատերազմի, այր իւրաքանչիւր սուր յազդեր յարհաւրաց գիշերոյ:

3:8: ամենեքեան սուսերաւորք հմուտք պատերազմի, այր իւրաքանչիւր սուր յազդեր յարհաւրաց գիշերոյ[8671]։
[8671] Ոմանք. Ամենեքեան ունին սուր ուսեալք զպատերազմ... զսուր իւր ՚ի վերայ ազդեր իւրոյ ՚ի զարհուրանաց գիշերոյ։
8 բոլորն էլ սուսերաւորներ եւ հմուտ պատերազմողներ, եւ իւրաքանչիւրը սուր ունի ազդրին՝ գիշերուայ արհաւիրքների համար:
8 Ամէնքն ալ սուսերաւոր Ու պատերազմի վարժուած են։Գիշերուան վախին համար՝ Ամէն մէկուն սուրը իր ազդրին վրայ է։
zohrab-1805▾ eastern-1994▾ western am▾
3:83:8 Все они держат по мечу, опытны в бою; у каждого меч при бедре его ради страха ночного.
3:8 πάντες πας all; every κατέχοντες κατεχω retain; detain ῥομφαίαν ρομφαια broadsword δεδιδαγμένοι διδασκω teach πόλεμον πολεμος battle ἀνὴρ ανηρ man; husband ῥομφαία ρομφαια broadsword αὐτοῦ αυτος he; him ἐπὶ επι in; on μηρὸν μηρος thigh αὐτοῦ αυτος he; him ἀπὸ απο from; away θάμβους θαμβος amazement ἐν εν in νυξίν νυξ night
3:8 כֻּלָּם֙ kullˌām כֹּל whole אֲחֻ֣זֵי ʔᵃḥˈuzê אָחֻז holding חֶ֔רֶב ḥˈerev חֶרֶב dagger מְלֻמְּדֵ֖י mᵊlummᵊḏˌê למד learn מִלְחָמָ֑ה milḥāmˈā מִלְחָמָה war אִ֤ישׁ ʔˈîš אִישׁ man חַרְבֹּו֙ ḥarbˌô חֶרֶב dagger עַל־ ʕal- עַל upon יְרֵכֹ֔ו yᵊrēḵˈô יָרֵךְ upper thigh מִ mi מִן from פַּ֖חַד ppˌaḥaḏ פַּחַד trembling בַּ ba בְּ in † הַ the לֵּילֹֽות׃ ס llêlˈôṯ . s לַיְלָה night
3:8. omnes tenentes gladios et ad bella doctissimi uniuscuiusque ensis super femur suum propter timores nocturnosAll holding swords, and most expert in war: every man's sword upon his thigh, because of fears in the night.
8. They all handle the sword, are expert in war: every man hath his sword upon his thigh, because of fear in the night.
3:8. all holding swords and well-trained in warfare, each one’s weapon upon his thigh, because of fears in the night.
3:8. They all hold swords, [being] expert in war: every man [hath] his sword upon his thigh because of fear in the night.
They all hold swords, [being] expert in war: every man [hath] his sword upon his thigh because of fear in the night:

3:8 Все они держат по мечу, опытны в бою; у каждого меч при бедре его ради страха ночного.
3:8
πάντες πας all; every
κατέχοντες κατεχω retain; detain
ῥομφαίαν ρομφαια broadsword
δεδιδαγμένοι διδασκω teach
πόλεμον πολεμος battle
ἀνὴρ ανηρ man; husband
ῥομφαία ρομφαια broadsword
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
μηρὸν μηρος thigh
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
θάμβους θαμβος amazement
ἐν εν in
νυξίν νυξ night
3:8
כֻּלָּם֙ kullˌām כֹּל whole
אֲחֻ֣זֵי ʔᵃḥˈuzê אָחֻז holding
חֶ֔רֶב ḥˈerev חֶרֶב dagger
מְלֻמְּדֵ֖י mᵊlummᵊḏˌê למד learn
מִלְחָמָ֑ה milḥāmˈā מִלְחָמָה war
אִ֤ישׁ ʔˈîš אִישׁ man
חַרְבֹּו֙ ḥarbˌô חֶרֶב dagger
עַל־ ʕal- עַל upon
יְרֵכֹ֔ו yᵊrēḵˈô יָרֵךְ upper thigh
מִ mi מִן from
פַּ֖חַד ppˌaḥaḏ פַּחַד trembling
בַּ ba בְּ in
הַ the
לֵּילֹֽות׃ ס llêlˈôṯ . s לַיְלָה night
3:8. omnes tenentes gladios et ad bella doctissimi uniuscuiusque ensis super femur suum propter timores nocturnos
All holding swords, and most expert in war: every man's sword upon his thigh, because of fears in the night.
3:8. all holding swords and well-trained in warfare, each one’s weapon upon his thigh, because of fears in the night.
3:8. They all hold swords, [being] expert in war: every man [hath] his sword upon his thigh because of fear in the night.
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Adam Clarke: Commentary on the Bible - 1831
3:8: They all hold swords - They are swordsmen. Every man has a sword, and is well instructed how to use it.
Song of Solomon (Canticles) 3:9
Albert Barnes: Notes on the Bible - 1834
3:8
Because of fear in the night - i. e., Against night alarms. Compare Psa 91:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: all: Psa 45:3, Psa 149:5-9; Isa 27:3; Eph 6:16-18
because: Neh 4:21, Neh 4:22; Th1 5:6-8
Song of Solomon (Canticles) 3:9
Geneva 1599
They all hold swords, [being] expert in war: every man [hath] his sword upon his thigh because of fear (g) in the night.
(g) He alludes to the watch which kept the temple.
John Gill
They all hold swords,.... Or a "sword" (r); the word is singular, which designs the word of God, called the sword of the Spirit, and said to be sharper than a twoedged sword, Eph 6:17, Heb 4:12; which everyone of the ministers of the Gospel hold in their hands; and which denotes not only their apprehension, but their retention of it, and firm adherence to it; it cleaves to them, and they to that; they and their sword cannot be parted, as Gussetius (s) observes the word signifies; these ministers could not be prevailed upon to drop it, or part with it, but retained it to the last; which shows them to be valiant men;
being expert in war; in military straits, in the spiritual war against sin, Satan, and the world, in common with other Christians; and in fighting the good fight of faith, against all opposers of the doctrines of the Gospel; knowing how to use to the best advantage the spiritual sword, the Scriptures of truth, to defend the Gospel, and refute error;
every man hath his sword upon his thigh; as a preparation for war, and an indication of readiness to engage in it, Ps 45:3; for, being on the thigh, it is near, easy to come at, at once upon occasion, and so always in a posture of defence; all which expresses the familiar acquaintance ministers have with the word of God, its nearness, so that they can easily come at it, and furnish themselves with a sufficient proof of truth, and with proper arguments for the refutation of error. And this is done
because of fear in the night: when there is most danger; hence Cyrus considering that men are most easily taken when eating and drinking, and in the bath, and in bed, and in sleep, looked out for the most faithful men to be his bodyguard (t). By "night" or "nights" (u) may be meant the nights of desertion, temptation, affliction, and persecution; when saints are in fear of their spiritual enemies, and of being overcome and destroyed by them: now Christ has provided a guard for his people, to prevent or remove these fears, and defend them from such as would make inroads upon their faith and comfort; namely, his ministers, that by their ministerings they may be a means of securing their peace and comfort, and of freeing them from all terrible apprehensions of things; which, as it shows the safety and security of the saints, so the tender care and concern of Christ for them.
(r) Sept. "gladium", Pagninus, Junius & Tremellius, Cocceius. (s) Ebr. Comment. p. 23. (t) Xenophon. Cyropaedia, l. 6. c. 29. (u) "in noctibus", Pagninus, Montanus, Piscator, Marckius, Michaelis.
John Wesley
Every man - Is prepared and ready to fight, to prevent those dangers which are frequent in the night season. The night may denote the whole time of this life, which may well be called night in respect of that ignorance and error wherewith it is attended, (as the future life is compared to day) this life being the only time wherein such a guard is necessary.
Robert Jamieson, A. R. Fausset and David Brown
hold--not actually grasping them, but having them girt on the thigh ready for use, like their Lord (Ps 45:3). So believers too are guarded by angels (Ps 91:11; Heb 1:14), and they themselves need "every man" (Neh 4:18) to be armed (Ps 144:1-2; 2Cor 10:4; Eph 6:12, Eph 6:17; Ti1 6:12), and "expert" (2Cor 2:11).
because of fear in the night--Arab marauders often turn a wedding into mourning by a night attack. So the bridal procession of saints in the night of this wilderness is the chief object of Satan's assault.
3:93:9: Արար իւր գահաւորակ արքայ Սողոմոն ՚ի փայտից Լիբանանու.
9 Սողոմոն արքան իր համար գահաւորակ պատրաստեց Լիբանանի մայրի փայտերից.
9 Սողոմոն թագաւորը Լիբանանի ծառերէն Գահաւորակ մը շինեց իրեն համար։
Գահաւորակ արար իւր արքայ Սողոմոն ի փայտից Լիբանանու:

3:9: Արար իւր գահաւորակ արքայ Սողոմոն ՚ի փայտից Լիբանանու.
9 Սողոմոն արքան իր համար գահաւորակ պատրաստեց Լիբանանի մայրի փայտերից.
9 Սողոմոն թագաւորը Լիբանանի ծառերէն Գահաւորակ մը շինեց իրեն համար։
zohrab-1805▾ eastern-1994▾ western am▾
3:93:9 Носильный одр сделал себе царь Соломон из дерев Ливанских;
3:9 φορεῖον φορειον do; make ἑαυτῷ εαυτου of himself; his own ὁ ο the βασιλεὺς βασιλευς monarch; king Σαλωμων σαλωμων from; away ξύλων ξυλον wood; timber τοῦ ο the Λιβάνου λιβανος Libanos; Livanos
3:9 אַפִּרְיֹ֗ון ʔappiryˈôn אַפִּרְיֹון litter עָ֤שָׂה ʕˈāśā עשׂה make לֹו֙ lˌô לְ to הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon מֵ mē מִן from עֲצֵ֖י ʕᵃṣˌê עֵץ tree הַ ha הַ the לְּבָנֹֽון׃ llᵊvānˈôn לְבָנֹון Lebanon
3:9. ferculum fecit sibi rex Salomon de lignis LibaniKing Solomon hath made him a litter of the wood of Libanus:
9. King Solomon made himself a palanquin of the wood of Lebanon.
3:9. Bride to Chorus: King Solomon made himself a portable throne from the wood of Lebanon.
3:9. King Solomon made himself a chariot of the wood of Lebanon.
King Solomon made himself a chariot of the wood of Lebanon:

3:9 Носильный одр сделал себе царь Соломон из дерев Ливанских;
3:9
φορεῖον φορειον do; make
ἑαυτῷ εαυτου of himself; his own
ο the
βασιλεὺς βασιλευς monarch; king
Σαλωμων σαλωμων from; away
ξύλων ξυλον wood; timber
τοῦ ο the
Λιβάνου λιβανος Libanos; Livanos
3:9
אַפִּרְיֹ֗ון ʔappiryˈôn אַפִּרְיֹון litter
עָ֤שָׂה ʕˈāśā עשׂה make
לֹו֙ lˌô לְ to
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon
מֵ מִן from
עֲצֵ֖י ʕᵃṣˌê עֵץ tree
הַ ha הַ the
לְּבָנֹֽון׃ llᵊvānˈôn לְבָנֹון Lebanon
3:9. ferculum fecit sibi rex Salomon de lignis Libani
King Solomon hath made him a litter of the wood of Libanus:
3:9. Bride to Chorus: King Solomon made himself a portable throne from the wood of Lebanon.
3:9. King Solomon made himself a chariot of the wood of Lebanon.
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Adam Clarke: Commentary on the Bible - 1831
3:9: Of the wood of Lebanon - Of the cedar that grew on that mount. It is very likely that a nuptial bed, not a chariot, is intended by the original word אפיון appiryon. Montanus properly translates it sponsarum thalamum, a nuptial bed. It may, however, mean a palanquin.
Song of Solomon (Canticles) 3:10
Albert Barnes: Notes on the Bible - 1834
3:9 , Sol 3:10
A stately bed hath king Solomon made for himself of woods (or trees) of the Lebanon. The word rendered "bed" occurs nowhere else in Scripture, and is of doubtful etymology and meaning. It may denote here
(1) the bride's car or litter; or
(2) a more magnificent vehicle provided for her reception on her entrance into the city, and in which perhaps the king goes forth to meet her.
It has been made under Solomon's own directions of the costliest woods (ceda and pine) of the Lebanon; it is furnished with "pillars of silver" supporting a "baldachin" or "canopy of gold" (not "bottom" as in the King James Version), and with "a seat (not 'covering') of purple cushions," while "its interior is paved with (mosaic work, or tapestry of) love from (not 'for') the daughters of Jerusalem;" the meaning being that this part of the adornment is a gift of love, whereby the female chorus have testified their goodwill to the bride, and their desire to gratify the king.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: a chariot: or, a bed, Appiryon, rendered by Montanus, sponsarum ithalamum, "a nuptial bed;" but probably it denotes a kind of palanquin, perhaps synonymous with the Arabic farfar, a species of vehicle for women. Sol 3:7; Sa2 23:5; Rev 14:6
Song of Solomon (Canticles) 3:10
Carl Friedrich Keil and Franz Delitzsch

Another voice now describes the splendour of the bed of state which Solomon prepared in honour of Shulamith:
9 A bed of state hath King Solomon made for himself
Of the wood of Lebanon.
10 Its pillars hath he made of silver,
Its support of gold, its cushion of purple;
Its interior is adorned from love
By the daughters of Jerusalem.
The sound of the word, the connection and the description, led the Greek translators (the lxx, Venet., and perhaps also others) to render אפּריון, by φορεῖον, litter palanquin (Vulg. ferculum). The appiryon here described has a silver pedestal and a purple cushion - as we read in Athenaeus v. 13 (II p. 317, ed. Schweigh.) that the philosopher and tyrant Athenion showed himself "on a silver-legged φορεῖον, with purple coverlet;" and the same author, v. 5 (II p. 253), also says, that on the occasion of a festal procession by Antiochus Epiphanes, behind 200 women who sprinkled ointments from golden urns came 80 women, sitting in pomp on golden-legged, and 500 on silver-legged, φορεῖα - this is the proper name for the costly women's-litter (Suidas: φορεῖον γυναικεῖον), which, according to the number of bearers (Mart. VI 77: six Cappadocians and, ix. 2, eight Syrians), was called ἑξάφορον (hexaphorum, Mart. II 81) or ὀκτώφορον (octophorum, Cicero's Verr. v. 10). The Mishna, Sota ix. 14, uses appiryon in the sense of φορεῖον: "in the last war (that of Hadrian) it was decreed that a bride should not pass through the town in an appiryon on account of the danger, but our Rabbis sanctioned it later for modesty's sake;" as here, "to be carried in an appiryon," so in Greek, προιέναι (καταστείχειν) ἐν φορείω. In the Midrash also, Bamidbar rabba c. 12, and elsewhere, appiryon of this passage before us is taken in all sorts of allegorical significations in most of which the identity of the word with φορεῖον is supposed, which is also there written פּוּרון (after Aruch), cf. Is 49:22, Targ., and is once interchanged with פאפליון, papilio (parillon), pleasure-tent. But a Greek word in the Song is in itself so improbable, that Ewald describes this derivation of the word as a frivolous jest; so much the more improbable, as φορεῖον as the name of a litter (lectica) occurs first in such authors (of the κοινή) as Plutarch, Polybuis, Herodian, and the like, and therefore, with greater right, it may be supposed that it is originally a Semitic word, which the Greek language adopted at the time when the Oriental and Graeco-Roman customs began to be amalgamated. Hence, if mittā Song 3:7, means a portable bed, - is evident from this, that it appears as the means of transport with an escort, - then appiryon cannot also mean a litter; the description, moreover, does not accord with a litter. We do not read of rings and carrying-poles, but, on the contrary, of pillars (as those of a tent-bed) instead, and, as might be expected, of feet. Schlottm., however, takes mittā and appiryon as different names for a portable bed; but the words, "an appiryon has King Solomon made," etc., certainly indicate that he who thus speaks has not the appiryon before him, and also that this was something different from the mittā. While Schlottm. is inclined to take appiryon, in the sense of a litter, as a word borrowed from the Greek (but in the time of the first king?), Gesen. in his Thes. seeks to derive it, thus understood, from פּרה, cito ferri, currere; but this signification of the verb is imaginary.
We expect here, in accordance with the progress of the scene, the name of the bridal couch; and on the supposition that appiryon, Sota 12a, as in the Mishna, means the litter (Aruch) of the bride, Arab. maziffat, and not torus nuptialis (Buxt.), then there is a possibility that appiryon is a more dignified word for 'ěrěs, Song 1:17, yet sufficient thereby to show that פּוּריא is the usual Talm. name of the marriage-bed (e.g., Mezia 23b, where it stand, per meton., for concubitus), which is wittily explained by שׁפרין ורבין עליה (Kethuboth 10b, and elsewhere). The Targ. has for it the form פּוּרין (vid., Levy). It thus designates a bed with a canopy (a tent-bed), Deut 32:50, Jerus; so that the ideas of the bed of state and the palanquin (cf. כילה, canopy, and כילת חתנים, bridal-bed, Succa 11a) touch one another. In general, פוריא (פורין, as is also the case with appiryon, must have been originally a common designation of certain household furniture with a common characteristic; for the Syr. aprautha, plur. parjevatha (Wiseman's Horae, p. 255), or also parha (Castell.), signifies a cradle. It is then to be inquired, whether this word is referable to a root-word which gives a common characteristic with manifold applications. But the Heb. פּרה, from the R. pr, signifies to split,
(Note: Vid., Friedr. Delitzsch's Indogerman.-semit. Studien, p. 72.)
to tear asunder, to break forth, to bring fruit, to be fruitful, and nothing further. Paaraa has nowhere the signification to run, as already remarked; only in the Palest.-Aram. פּרא is found in this meaning (vid., Buxt.). The Arab. farr does not signify to run, but to flee; properly (like our "ausreissen" = be tear out, to break out), to break open by flight the rank in which one stands (as otherwise turned by horse-dealers: to open wide the horse's mouth). But, moreover, we do not thus reach the common characteristic which we are in search of; for if we may say of the litter that it runs, yet we cannot say that of a bed or a cradle, etc. The Arab. farfâr, species vehiculi muliebris, also does not help us; for the verb farfar, to vacillate, to shake, is its appropriate root-word.
(Note: The Turkish Kâmûs says of farfâr: "it is the name of a vehicle (merkeb), like the camel-litter (haudej), destined merely for women." This also derives its name from rocking to and fro. So farfâr, for farfara is to the present day the usual word for agiter, scouer les ailes; farfarah, for lgret; furfûr, for butterfly (cf. Ital. farfalla); generally, the ideas of that which is light and of no value - e.g., a babbler-connect themselves with the root far in several derivatives.)
With better results shall we compare the Arab. fary, which, in Kal and Hiph., signifies to break open, to cut out (couper, tailler une toffe), and also, figuratively, to bring forth something strange, something not yet existing (yafry alfaryya, according to the Arab. Lex. = yaty bal'ajab fy 'amalh, he accomplishes something wonderful); the primary meaning in Conj. viii. is evidently: yftarra kidban, to cut out lies, to meditate and to express that which is calumnious (a similar metaphor to khar'a, findere, viii. fingere, to cut out something in the imagination; French, inventer, imaginer). With this fary, however, we do not immediately reach פּוּריא, אפּריון; for fary, as well as fara (farw), are used only of cutting to pieces, cutting out, sewing together of leather and other materials (cf. Arab. farwat, fur; farrā, furrier), but not of cutting and preparing wood.
But why should not the Semitic language have used פּרה, פּרא, also, in the sense of the verb בּרא, which signifies
(Note: Vid., Friedr. Delitzsch's Indogerm.-sem. Stud. p. 50. We are now taught by the Assyr. that as בן goes back to בנה, so בר (Assyr. nibru) to ברה = ברא, to bring forth.)
to cut and hew, in the sense of forming (cf. Pih. כּרא, sculpere, Ezek 21:24), as in the Arab. bara and bary, according to Lane, mean, "be formed or fashioned by cutting (a writing-reed, stick, bow), shaped out, or pared," - in other words: Why should פרה, used in the Arab. of the cutting of leather, not be used, in the Heb. and Aram., of the preparing of wood, and thus of the fashioning of a bed or carriage? As חשּׁבון signifies a machine, and that the work of an engineer, so פּריון signifies timber-work, carpenter-work, and, lengthened especially by Aleph prosthet., a product of the carpenter's art, a bed of state. The Aleph prosth. would indeed favour the supposition that appiryon is a foreign word; for the Semitic language frequently forms words after this manner, - e.g., אמגּוּשׁא, a magician; אסמּרא, a stater.
(Note: Vid., Merx's Gramm. Syr. p. 115.)
But apart from such words as אגרטל, oddly sounding in accord with κάρταλλος as appiryon with φορεῖον, אבטּיח and אבעבּעה are examples of genuine Heb. words with such a prosthesis, i.e., an Aleph, as in אכזב and the like. אפּדן, palace, Dan 11:45, is, for its closer amalgamation by means of Dag., at least an analogous example; for thus it stands related to the Syr. opadna, as, e.g., (Syr.), oparsons, net, Ewald, 163c, to the Jewish-Aram. אפרסנא, or אפּרסנא; cf. also אפּתם, "finally," in relation to the Pehlv. אפדוּם (Spiegel's Literatur der Parsen, p. 356).
(Note: אּפוּריא, quoted by Gesen. in his Thes., Sanhedrin 109b, is not applicable here, it is contracted from אד־פוריא (on the bed).)
We think we have thus proved that אפּריון is a Heb. word, which, coming from the verb פּרה, to cut right, to make, frame, signifies
(Note: This derivation explains how it comes that appiryon can mean, in the Karaite Heb., a bird-cage or aviary, vid., Gottlober's ס בקרת, p. 208. We have left out of view the phrase אפריון נמטיי ליה, which, in common use, means: we present to him homage (of approbation or thanks). It occurs first, as uttered by the Sassanidean king, Shabur I, Mezia 119a, extr.; and already Rapoport, in his Erech Milln, 1852, p. 183, has recognised this word appiryon as Pers. It is the Old Pers. âfrîna or âfrivana (from frî, to love), which signifies blessing or benediction (vid., Justi's Handb. d. Zendsprache, p. 51). Rashi is right in glossing it by חן שׁלנו (the testimony of our favour).)
a bed, and that, as Ewald also renders, a bed of state.
רפידה (from רפד, R. רף, to lift from beneath, sublevare, then sternere) is the head of the head of the bed; lxx ἀνάκλιτον; Jerome, reclinatorium, which, according to Isidore, is the Lat. vulgar name for the fulchra, the reclining (of the head and foot) of the bedstead. Schlottmann here involuntarily bears testimony that appiryon may at least be understood of a bed of state as well as of a litter of state; for he remarks: "The four sides of the bed were generally adorned with carved work, ivory, metal, or also, as in the case of most of the Oriental divans, with drapery." "Nec mihi tunc," says Porpertius, ii. 10, 11, "fulcro lectus sternatur eburno." Here the fulcrum is not of ivory, but of gold.
מרכּב (from רכב, to lie upon anything; Arab. II componere; Aethiop. adipisci) is that which one takes possession of, sitting or lying upon it, the cushion, e.g., of a saddle (Lev 15:9); here, the divan (vid., Lane, Mod. Egypt, I 10) arranged on an elevated frame, serving both as a seat and as a couch. Red purple is called ארגּמן, probably from רגם = רקם, as material of variegated colour. By the interior תּוך of the bed, is probably meant a covering which lay above this cushion. רצף, to arrange together, to combine (whence רצפה, pavement; Arab. ruṣafat, a paved way), is here meant like στορέννυμι, στόρνυμι, στρώννυμι, whence στρῶμα. And רצוּף אה is not equivalent to רצוּף אה (after the construction 3Kings 22:10; Ezek 9:2), inlaid with love, but is the adv. accus of the manner; "love" (cf. hhesed, Ps 141:5) denotes the motive: laid out or made up as a bed from love on the part of the daughters of Jerusalem, i.e., the ladies of the palace - these from love to the king have procured a costly tapestry or tapestries, which they have spread over the purple cuchion. Thus rightly Vaihinger in his Comm., and Merx, Archiv. Bd. II 111-114. Schlottmann finds this interpretation of מן "stiff and hard;" but although מן in the pass. is not used like the Greek ὑπό, yet it can be used like ἀπό (Ewald, sec. 295b); and if there be no actual example of this, yet we point to Ps 45 in illustration of the custom of presenting gifts to a newly-married pair. He himself understands אהבה personally, as do also Ewald, Heiligst., Bttcher; "the voice of the people," says Ewald, "knows that the finest ornament with which the invisible interior of the couch is adorned, is a love from among the daughters of Jerusalem, - i.e., some one of the court ladies who was raised, from the king's peculiar love to her, to the rank of a queen-consort. The speaker thus ingeniously names this newest favourite 'a love,' and at the same time designates her as the only thing with which this elegant structure, all adorned on the outside is adorned within." Relatively better Bttcher: with a love (beloved one), prae filiis Hierus. But even though אהבה, like amor and amores, might be used of the beloved one herself, yet רצוף does not harmonize with this, seeing we cannot speak of being paved or tapestried with persons. Schlottm. in vain refers for the personal signification of אהבה to Song 2:7, where it means love and nothing else, and seeks to bring it into accord with רצוף; for he remarks, "as the stone in mosaic work fills the place destined for it, so the bride the interior of the litter, which is intended for just one person filling it." But is this not more comical, without intending to be so, than Juvenal's (i. 1. 32 s.):
Causidici nova cum veniat lectica Mathonis
Plena ipso ... .
But Schlottm. agrees with us in this, that the marriage which is here being prepared for was the consummation of the happiness of Solomon and Shulamith, not of another woman, and not the consummation of Solomon's assault on the fidelity of Shulamith, who hates him to whom she now must belong, loving only one, the shepherd for whom she is said to sigh (Song 1:4), that he would come and take her away. "This triumphal procession," says Rocke,
(Note: Das Hohelied, Erstlingsdrama, u.s.w. The Song, a Primitive Drama from the East; or, Family Sins and Love's Devotion. A Moral Mirror for the Betrothed and Married, 1851.)
"was for her a mourning procession, the royal litter a bier; her heart died within her with longing for her beloved shepherd." Touching, if it were only true! Nowhere do we see her up to this point resisting; much rather she is happy in her love. The shepherd-hypothesis cannot comprehend this marriage procession without introducing incongruous and imaginary things; it is a poem of the time of Gellert. Solomon the seducer, and Shulamith the heroine of virtue, are figures as from Gellert's Swedish Countess; they are moral commonplaces personified, but not real human beings. In the litter sits Shulamith, and the appiryon waits for her. Solomon rejoices that now the reciprocal love-bond is to find its conclusion; and what Shulamith, who is brought from a lowly to so lofty a station, experiences, we shall hear her describe in the sequel.
John Gill
King Solomon made himself a chariot of the wood of Lebanon. The word translated chariot is only used in this place; some render it a bride chamber (u); others a nuptial bed (w), such as is carried from place to place; it is used in the Misnah (x) for the nuptial, bed, or open chariot, in which the bride was carried from her father's house to her husband's. The Septuagint render it by a word near in sound to that in the Hebrew text, and was the "lectica" of the ancients, somewhat like our "sedan"; some of which were adorned with gold and precious stones, and had silver feet (y), or pillars, as follows: it seems upon the whole to be the nuptial chariot in which, according to Pausanias (z), three only were carried, the bride, who sat in the middle, then the bridegroom, and then the friend of the bridegroom: something of this kind is the "palki" or "palanquin" of the Indians, in which the bride and bridegroom are carried on the day of marriage on four men's shoulders (a): and by this "chariot" may be meant either the human nature of Christ, in which he descended and ascended to heaven; or his church, in which he shows himself to his people in his ordinances, where he rides in triumph, conquering and to conquer, by his Spirit and grace, in his word; or the covenant of grace, in which Christ shows the freeness and sovereignty of his love in being the Mediator, surety, and messenger of it; and in which his people are bore up and supported under and carried through many trials and exercises in this life, and are brought triumphantly to heaven; or rather the Gospel, and the ministration of it, in which Christ shows himself as in a chariot, in the glory of his person, offices, grace, and love; in this he is carried up and down in the world, Acts 9:15; and by it is conveyed to the souls of men; and in it he triumphs over his enemies, and causes his ministers to triumph also: and he is the subject, sum, and substance of it, and the alone author of it; for he is the Solomon here spoken of that made it; it is not a device of men's, but a revelation of his, and therefore called "the Gospel of Christ"; and which he gives to men to preach, a commission to preach it, and qualifications for it: and this he does "for himself", to set forth the glories of his person and office, to display the riches of his grace, and to show himself to be the only way of salvation to host sinners: and this chariot being said to be "of the wood of Lebanon", cedar, which is both incorruptible and of a good smell; may denote the uncorruptness of the Gospel, as dispensed by faithful ministers, and the continuance and duration of it, notwithstanding the efforts of men and devils to the contrary; and the acceptableness of it to the saints, to whom is the savour of life unto life; and it being a nuptial chariot that seems designed, it agrees with the Gospel, in the ministry of which souls are brought to Christ, and espoused as a chaste virgin to him, 2Cor 11:2.
(u) "thalamum sponsarum", Montanus. (w) So Schmidt, Marckius, David de Pomis, Kimchi in Sopher Shorash. rad. & Ben Melech in loc. (x) Sotah, c. 9. s. 14. & Jarchi in ibid. (y) Vid. Alstorph. de Lecticis Veter. c. 3. (z) Vid. Suidam in voce (a) Agreement of Customs between the East Indians and Jews, artic. 17. p. 68.
John Wesley
A chariot - In which the royal bridegroom and bride might ride together in state. By this chariot he seems to understand the word of Christ dispensed by his ministers, whereby Christ rides triumphantly in the world, and believers are carried into heavenly glory. Of Lebanon - Of cedars, which wood being incorruptible, doth fitly signify the word of the gospel, which endureth forever, 1Pet 1:25.
Robert Jamieson, A. R. Fausset and David Brown
chariot--more elaborately made than the "bed" or travelling litter (Song 3:7), from a Hebrew root, "to elaborate" [EWALD]. So the temple of "cedar of Lebanon," as compared with the temporary tabernacle of shittim wood (2Kings 7:2, 2Kings 7:6-7; 3Kings 5:14; 3Kings 6:15-18), Jesus Christ's body is the antitype, "made" by the Father for Him (1Cor 1:30; Heb 10:5), the wood answering to His human nature, the gold, His divine; the two being but one Christ.
3:103:10: զսիւնս նորա գործեաց արծաթիս, զկոնք նորա ոսկի, եւ զձեղուն նորա ծիրանի, զմէջ նորա ականակապ. տարածեալ զսէրն ՚ի դստերացն Երուսաղեմի[8672]։ [8672] Ոմանք. Զսիւնսն արար արծաթեղէն. եւ զսնարսն. կամ՝ զկողմանս՝ ոսկեղէնս, եւ զխարիսխսն ծիրանի. եւ զմէջն ականակապ ՚ի սէր դստերացն Երուսաղեմի։
10 նրա սիւները շինեց արծաթից, նրա սնարները՝ ոսկուց, իսկ ձեղունը՝ ծիրանի կերպասից: Նրա ներսը ակնազարդ է, Երուսաղէմի դուստրերի սէրն է սփռուած:
10 Սիւները՝ արծաթէ, յենարանները՝ ոսկիէ, Բազմոցը ծիրանիէ շինեց, Որուն մէջ Երուսաղէմի աղջիկները Խիստ գեղեցիկ* ասեղնագործած էին։
զսիւնս նորա գործեաց արծաթիս, զկոնք նորա ոսկի, եւ [50]զձեղուն նորա ծիրանի, [51]զմէջ նորա ականակապ տարածեալ զսէրն`` ի դստերացն Երուսաղեմի:

3:10: զսիւնս նորա գործեաց արծաթիս, զկոնք նորա ոսկի, եւ զձեղուն նորա ծիրանի, զմէջ նորա ականակապ. տարածեալ զսէրն ՚ի դստերացն Երուսաղեմի[8672]։
[8672] Ոմանք. Զսիւնսն արար արծաթեղէն. եւ զսնարսն. կամ՝ զկողմանս՝ ոսկեղէնս, եւ զխարիսխսն ծիրանի. եւ զմէջն ականակապ ՚ի սէր դստերացն Երուսաղեմի։
10 նրա սիւները շինեց արծաթից, նրա սնարները՝ ոսկուց, իսկ ձեղունը՝ ծիրանի կերպասից: Նրա ներսը ակնազարդ է, Երուսաղէմի դուստրերի սէրն է սփռուած:
10 Սիւները՝ արծաթէ, յենարանները՝ ոսկիէ, Բազմոցը ծիրանիէ շինեց, Որուն մէջ Երուսաղէմի աղջիկները Խիստ գեղեցիկ* ասեղնագործած էին։
zohrab-1805▾ eastern-1994▾ western am▾
3:103:10 столпцы его сделал из серебра, локотники его из золота, седалище его из пурпуровой ткани; внутренность его убрана с любовью дщерями Иерусалимскими.
3:10 στύλους στυλος pillar αὐτοῦ αυτος he; him ἐποίησεν ποιεω do; make ἀργύριον αργυριον silver piece; money καὶ και and; even ἀνάκλιτον ανακλιτον he; him χρύσεον χρυσεος of gold; golden ἐπίβασις επιβασις he; him πορφυρᾶ πορφυρεος inside αὐτοῦ αυτος he; him λιθόστρωτον λιθοστρωτος flagstone ἀγάπην αγαπη love ἀπὸ απο from; away θυγατέρων θυγατηρ daughter Ιερουσαλημ ιερουσαλημ Jerusalem
3:10 עַמּוּדָיו֙ ʕammûḏāʸw עַמּוּד pillar עָ֣שָׂה ʕˈāśā עשׂה make כֶ֔סֶף ḵˈesef כֶּסֶף silver רְפִידָתֹ֣ו rᵊfîḏāṯˈô רְפִידָה saddle-cloth זָהָ֔ב zāhˈāv זָהָב gold מֶרְכָּבֹ֖ו merkāvˌô מֶרְכָּב chariot אַרְגָּמָ֑ן ʔargāmˈān אַרְגָּמָן purple-wool תֹּוכֹו֙ tôḵˌô תָּוֶךְ midst רָצ֣וּף rāṣˈûf רצף fit אַהֲבָ֔ה ʔahᵃvˈā אֲהָבָה love מִ mi מִן from בְּנֹ֖ות bbᵊnˌôṯ בַּת daughter יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
3:10. columnas eius fecit argenteas reclinatorium aureum ascensum purpureum media caritate constravit propter filias HierusalemThe pillars thereof he made of silver, the seat of gold, the going up of purple: the midst he covered with charity for the daughters of Jerusalem.
10. He made the pillars thereof of silver, the bottom thereof of gold, the seat of it of purple, the midst thereof being paved with love, from the daughters of Jerusalem.
3:10. He made its columns of silver, the reclining place of gold, the ascent of purple; the middle he covered well, out of charity for the daughters of Jerusalem.
3:10. He made the pillars thereof [of] silver, the bottom thereof [of] gold, the covering of it [of] purple, the midst thereof being paved [with] love, for the daughters of Jerusalem.
He made the pillars thereof [of] silver, the bottom thereof [of] gold, the covering of it [of] purple, the midst thereof being paved [with] love, for the daughters of Jerusalem:

3:10 столпцы его сделал из серебра, локотники его из золота, седалище его из пурпуровой ткани; внутренность его убрана с любовью дщерями Иерусалимскими.
3:10
στύλους στυλος pillar
αὐτοῦ αυτος he; him
ἐποίησεν ποιεω do; make
ἀργύριον αργυριον silver piece; money
καὶ και and; even
ἀνάκλιτον ανακλιτον he; him
χρύσεον χρυσεος of gold; golden
ἐπίβασις επιβασις he; him
πορφυρᾶ πορφυρεος inside
αὐτοῦ αυτος he; him
λιθόστρωτον λιθοστρωτος flagstone
ἀγάπην αγαπη love
ἀπὸ απο from; away
θυγατέρων θυγατηρ daughter
Ιερουσαλημ ιερουσαλημ Jerusalem
3:10
עַמּוּדָיו֙ ʕammûḏāʸw עַמּוּד pillar
עָ֣שָׂה ʕˈāśā עשׂה make
כֶ֔סֶף ḵˈesef כֶּסֶף silver
רְפִידָתֹ֣ו rᵊfîḏāṯˈô רְפִידָה saddle-cloth
זָהָ֔ב zāhˈāv זָהָב gold
מֶרְכָּבֹ֖ו merkāvˌô מֶרְכָּב chariot
אַרְגָּמָ֑ן ʔargāmˈān אַרְגָּמָן purple-wool
תֹּוכֹו֙ tôḵˌô תָּוֶךְ midst
רָצ֣וּף rāṣˈûf רצף fit
אַהֲבָ֔ה ʔahᵃvˈā אֲהָבָה love
מִ mi מִן from
בְּנֹ֖ות bbᵊnˌôṯ בַּת daughter
יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
3:10. columnas eius fecit argenteas reclinatorium aureum ascensum purpureum media caritate constravit propter filias Hierusalem
The pillars thereof he made of silver, the seat of gold, the going up of purple: the midst he covered with charity for the daughters of Jerusalem.
3:10. He made its columns of silver, the reclining place of gold, the ascent of purple; the middle he covered well, out of charity for the daughters of Jerusalem.
3:10. He made the pillars thereof [of] silver, the bottom thereof [of] gold, the covering of it [of] purple, the midst thereof being paved [with] love, for the daughters of Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:10: The pillars - of silver - The bedposts were made of silver, or cased with wrought silver plates, like the king's chairs brought from Hanover, now, in one of the staterooms in Windsor Castle.
The bottom thereof of gold - This may refer to cords made of gold thread, or to the mattress, which was made of cloth ornamented with gold.
The covering - of purple - Most probably the canopy.
The midst - paved with love - The counterpane, a superb piece of embroidery, wrought by some of the noble maids of Jerusalem, and, as a proof of their affection, respect, and love, presented to the bride and bridegroom, on their nuptial day. This is most likely to be the sense of the passage, though some suppose it to refer to the whole court.
A Turkish couch is made of wooden lattices painted and gilded; the inside is painted with baskets of flowers and nosegays, intermixed with little mottoes according to the fancy of the artist. Solomon's couch may have been of the same kind, and decorated in the same way; and the paving with love may refer to the amatory verses worked either on the counterpane, hangings, or embroidered carpet. And as this was done by the daughters of Jerusalem, they might have expressed the most striking parts of such a chaste history of love as Halaly's Leely and Mejnoon on the different parts. I see that Dr. Good is of this opinion. It is sufficiently probable.
Song of Solomon (Canticles) 3:11
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: Psa 87:3; Ti1 3:15, Ti1 3:16; Rev 3:12
the midst: Rom 5:8; Eph 3:18, Eph 3:19; Rev 1:5
Song of Solomon (Canticles) 3:11
John Gill
He made the pillars thereof of silver,.... The truths and doctrines of the Gospel are the "pillars" of it; which, like pillars, are solid and substantial, and continue firm and immovable, and are of great use to support the children of God under the several trials and exercises they are attended with; and, for their utility, value, and duration, are said to be of "silver", and are as carefully to be sought for and into as that is, and even to be preferred to it, being of more worth than "thousands of gold and silver"; the ministers of the Gospel are sometimes compared to pillars, and the church itself is said to be the pillar and ground of truth, Gal 2:9;
the bottom thereof of gold; Christ, the golden bottom of the Gospel, the sum and substance of it, the principal subject in it to be insisted on; he is laid in it as the bottom, ground, and foundation of faith and hope, and of everlasting life and salvation; and for its richness, firmness, and duration, may be said to be of gold, as the street of the New Jerusalem, Rev_ 21:21; or its "pavement" (b), as the word here signifies. The Septuagint render it, a "reclining" (c) place, to sit and rest, or lean upon; such is Christ;
the covering of it of purple; or the top of it; the word signifies a chariot itself: it may respect such doctrines of the Gospel which relate to redemption, pardon of sin, and justification through the blood of Christ; and all under the purple covering of the blood of Christ are secure from wrath to come, and go safe to heaven;
the midst thereof being paved with love, for the daughters of Jerusalem; the carpet wrought with lovely figures or with love stories: the doctrines and ordinances of the Gospel are full of love, of God in Christ, in providing Christ as a Saviour, and sending him to be one; and of the love of Christ in assuming human nature, and suffering and dying in it for sinners, even for Jerusalem sinners; the Gospel sets forth the heart of Christ as "inflamed" (d), as the word here used signifies, with love to the daughters of Jerusalem, his dear children, which moved him to do all he did and suffered for them; and could his heart be looked into, the very images of these persons would be seen upon it: the ordinances of the Gospel are designed both to set forth, in the most striking manner, the love of Christ to his sons and daughters, for whose sake he became man and suffered death, and to draw forth their love to him; so the words may be rendered, "paved with love by the daughters of Jerusalem" (e), or "with the love of them" (f) how delightful must it be to ride in such a chariot, or sit under such a ministry, where there is nothing but love! moreover, the whole description of the "bride chamber", which some choose to render the word for "chariot" by, well agrees with the New Jerusalem state, as given in Rev_ 21:1, where the church being as a bride prepared for her husband, will be introduced, the nuptial feast will be kept, and Christ will be seen by the daughters of Zion in all his regal glory, with the royal diadem on his head, as he is described in Song 3:11.
(b) "pavimentum ejus", Vatablus, Grotius. (c) Sept. "reclinatorium ejus", Arabic interpreter. (d) "succcensum", Montanus, Marckius; "accensum, sive exustum", some in Vatablus, so Aben Ezra. (e) "a filiabus", Montanus, Cocceius; so Sept. "a puellis", Junius & Tremellius, Piscator. (f) "Amore foeminarum", Tigurine version; "amore filiarum", Vatablus, Mercerus.
John Wesley
He made - There is no necessity that either this or the following particulars should be distinctly applied to several things in the gospel; this in the general may suffice, that as all the particulars are added to shew the perfection and beauty of the chariot, so they do imply that Christ's word is every way amiable and perfect. The bottom - The under and lower part. Whereby he may seem to understand the foundation of the word and promises, which is either God's covenant, or Christ's mediation, in whom all the promises are yea and amen. Covering - The uppermost part of it. Midst - The inward parts. Paved - Covered and adorned. Love - The love of Christ to the sons of men. For the daughters - For their delight and comfort, who all bear a part in this marriage.
Robert Jamieson, A. R. Fausset and David Brown
pillars--supporting the canopy at the four corners; curtains at the side protect the person within from the sun. Pillars with silver sockets supported the veil that enclosed the holy of holies; emblem of Jesus Christ's strength (3Kings 7:21), Margin, "silver," emblem of His purity (Ps 12:6); so the saints hereafter (Rev_ 3:12).
bottom--rather, "the back for resting or reclining on" (Vulgate and Septuagint) [MAURER]. So the floor and mercy seat, the resting-place of God (Ps 132:14) in the temple, was gold (3Kings 6:30).
covering--rather, "seat," as in Lev 15:9. Hereafter the saints shall share His seat (Rev_ 3:21).
purple--the veil of the holiest, partly purple, and the purple robe put on Jesus Christ, accord with English Version, "covering." "Purple" (including scarlet and crimson) is the emblem of royalty, and of His blood; typified by the passover lamb's blood, and the wine when the twelve sat or reclined at the Lord's table.
paved--translated, like mosaic pavement, with the various acts and promises of love of Father, Son, and Holy Ghost (Zeph 3:17; 1Jn 4:8, 1Jn 4:16), in contrast with the tables of stone in the "midst" of the ark, covered with writings of stern command (compare Jn 19:13); this is all grace and love to believers, who answer to "the daughters of Jerusalem" (Jn 1:17). The exterior silver and gold, cedar, purple, and guards, may deter, but when the bride enters within, she rests on a pavement of love.
3:113:11: Ելէ՛ք հայեցարո՛ւք դստերք Սիոնի յարքայ Սողոմոն ՚ի պսակն որով պսակեաց զնա մայր իւր յաւուր փեսայութեան իւրոյ, եւ յաւուր ուրախութեան սրտի իւրոյ[8673]։[8673] Ոմանք. Ելէք եւ տեսէք դստերք Երուսաղեմի... զպսակն որով պս՛՛... ուրախութեան սրտի նորա։
11 Ելէ՛ք, ո՜վ Սիոնի դուստրեր, եւ նայեցէ՛ք Սողոմոն արքային ու նրա պսակին, որով մայրը նրա հարսանիքի օրը՝ իր որդու սրտի ուրախութեան օրը պսակեց նրան»:
11 Ո՜վ Սիօնի աղջիկներ, ելէ՛քԵւ Սողոմոն թագաւորը տեսէ՛քԱյն թագովը, որով իր մայրը՝ անոր փեսայութեան օրը Ու սրտին ուրախութեան օրը՝ պսակեց զանիկա։
Ելէք եւ հայեցարուք, դստերք Սիոնի, յարքայ Սողոմոն ի պսակն որով պսակեաց զնա մայր իւր յաւուր փեսայութեան իւրոյ, եւ յաւուր ուրախութեան սրտի իւրոյ:

3:11: Ելէ՛ք հայեցարո՛ւք դստերք Սիոնի յարքայ Սողոմոն ՚ի պսակն որով պսակեաց զնա մայր իւր յաւուր փեսայութեան իւրոյ, եւ յաւուր ուրախութեան սրտի իւրոյ[8673]։
[8673] Ոմանք. Ելէք եւ տեսէք դստերք Երուսաղեմի... զպսակն որով պս՛՛... ուրախութեան սրտի նորա։
11 Ելէ՛ք, ո՜վ Սիոնի դուստրեր, եւ նայեցէ՛ք Սողոմոն արքային ու նրա պսակին, որով մայրը նրա հարսանիքի օրը՝ իր որդու սրտի ուրախութեան օրը պսակեց նրան»:
11 Ո՜վ Սիօնի աղջիկներ, ելէ՛քԵւ Սողոմոն թագաւորը տեսէ՛քԱյն թագովը, որով իր մայրը՝ անոր փեսայութեան օրը Ու սրտին ուրախութեան օրը՝ պսակեց զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
3:113:11 Пойдите и посмотрите, дщери Сионские, на царя Соломона в венце, которым увенчала его мать его в день бракосочетания его, в день, радостный для сердца его.
3:11 ἐξέλθατε εξερχομαι come out; go out καὶ και and; even ἴδετε οραω view; see ἐν εν in τῷ ο the βασιλεῖ βασιλευς monarch; king Σαλωμων σαλωμων in τῷ ο the στεφάνῳ στεφανος.1 wreath; laurel ᾧ ος who; what ἐστεφάνωσεν στεφανω he; him ἡ ο the μήτηρ μητηρ mother αὐτοῦ αυτος he; him ἐν εν in ἡμέρᾳ ημερα day νυμφεύσεως νυμφευσις he; him καὶ και and; even ἐν εν in ἡμέρᾳ ημερα day εὐφροσύνης ευφροσυνη celebration καρδίας καρδια heart αὐτοῦ αυτος he; him
3:11 צְאֶ֧ינָה׀ ṣᵊʔˈeʸnā יצא go out וּֽ ˈû וְ and רְאֶ֛ינָה rᵊʔˈeʸnā ראה see בְּנֹ֥ות bᵊnˌôṯ בַּת daughter צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion בַּ ba בְּ in † הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king שְׁלֹמֹ֑ה šᵊlōmˈō שְׁלֹמֹה Solomon בָּ bā בְּ in † הַ the עֲטָרָ֗ה ʕᵃṭārˈā עֲטָרָה wreath שֶׁ še שַׁ [relative] עִטְּרָה־ ʕiṭṭᵊrā- עטר surround לֹּ֤ו llˈô לְ to אִמֹּו֙ ʔimmˌô אֵם mother בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day חֲתֻנָּתֹ֔ו ḥᵃṯunnāṯˈô חֲתֻנָּה marriage וּ û וְ and בְ vᵊ בְּ in יֹ֖ום yˌôm יֹום day שִׂמְחַ֥ת śimḥˌaṯ שִׂמְחָה joy לִבֹּֽו׃ ס libbˈô . s לֵב heart
3:11. egredimini et videte filiae Sion regem Salomonem in diademate quo coronavit eum mater sua in die disponsionis illius et in die laetitiae cordis eiusGo forth, ye daughters of Sion, and see king Solomon in the diadem, wherewith his mother crowned him in the day of the joy of his heart.
11. Go forth, O ye daughters of Zion, and behold king Solomon, with the crown wherewith his mother hath crowned him in the day of his espousals, and in the day of the gladness of his heart.
3:11. O daughters of Zion, go forth and see king Solomon with the diadem with which his mother crowned him, on the day of his espousal, on the day of the rejoicing of his heart.
3:11. Go forth, O ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart.
Go forth, O ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart:

3:11 Пойдите и посмотрите, дщери Сионские, на царя Соломона в венце, которым увенчала его мать его в день бракосочетания его, в день, радостный для сердца его.
3:11
ἐξέλθατε εξερχομαι come out; go out
καὶ και and; even
ἴδετε οραω view; see
ἐν εν in
τῷ ο the
βασιλεῖ βασιλευς monarch; king
Σαλωμων σαλωμων in
τῷ ο the
στεφάνῳ στεφανος.1 wreath; laurel
ος who; what
ἐστεφάνωσεν στεφανω he; him
ο the
μήτηρ μητηρ mother
αὐτοῦ αυτος he; him
ἐν εν in
ἡμέρᾳ ημερα day
νυμφεύσεως νυμφευσις he; him
καὶ και and; even
ἐν εν in
ἡμέρᾳ ημερα day
εὐφροσύνης ευφροσυνη celebration
καρδίας καρδια heart
αὐτοῦ αυτος he; him
3:11
צְאֶ֧ינָה׀ ṣᵊʔˈeʸnā יצא go out
וּֽ ˈû וְ and
רְאֶ֛ינָה rᵊʔˈeʸnā ראה see
בְּנֹ֥ות bᵊnˌôṯ בַּת daughter
צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion
בַּ ba בְּ in
הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
שְׁלֹמֹ֑ה šᵊlōmˈō שְׁלֹמֹה Solomon
בָּ בְּ in
הַ the
עֲטָרָ֗ה ʕᵃṭārˈā עֲטָרָה wreath
שֶׁ še שַׁ [relative]
עִטְּרָה־ ʕiṭṭᵊrā- עטר surround
לֹּ֤ו llˈô לְ to
אִמֹּו֙ ʔimmˌô אֵם mother
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
חֲתֻנָּתֹ֔ו ḥᵃṯunnāṯˈô חֲתֻנָּה marriage
וּ û וְ and
בְ vᵊ בְּ in
יֹ֖ום yˌôm יֹום day
שִׂמְחַ֥ת śimḥˌaṯ שִׂמְחָה joy
לִבֹּֽו׃ ס libbˈô . s לֵב heart
3:11. egredimini et videte filiae Sion regem Salomonem in diademate quo coronavit eum mater sua in die disponsionis illius et in die laetitiae cordis eius
Go forth, ye daughters of Sion, and see king Solomon in the diadem, wherewith his mother crowned him in the day of the joy of his heart.
3:11. O daughters of Zion, go forth and see king Solomon with the diadem with which his mother crowned him, on the day of his espousal, on the day of the rejoicing of his heart.
3:11. Go forth, O ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart.
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Adam Clarke: Commentary on the Bible - 1831
3:11: Go forth, O ye daughters of Zion - This is the exhortation of the companions of the bride to the females of the city to examine the superb appearance of the bridegroom, and especially the nuptial crown, which appears to have been made by Bathsheba, who it is supposed might have lived till the time of Solomon's marriage with the daughter of Pharaoh. It is conjectured that the prophet refers to a nuptial crown, Isa 61:10. But a crown, both on the bride and bridegroom, was common among most people on such occasions. The nuptial crown among the Greeks and Romans was only a chaplet or wreath of flowers.
In the day of the gladness of his heart - The day in which all his wishes were crowned, by being united to that female whom beyond all others he loved.
Here the third day is supposed to end.
Albert Barnes: Notes on the Bible - 1834
3:11
Daughters of Zion - So called here to distinguish them from the bride's companions, who are always addressed by her as "daughters of Jerusalem."
His mother - Bathsheba Kg1 1:11. This is the last mention of her in sacred history.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: Go: Sol 7:11; Heb 13:13
O ye: Sol 1:5, Sol 2:7; Psa 9:14, Psa 48:11
behold: Isa 9:6; Mat 12:42; Phi 2:9-11; Heb 2:9; Rev 1:7, Rev 19:12
his mother: Sol 8:5; Col 1:18; Rev 5:9, Rev 5:10
in the day of his: Isa 62:5; Jer 2:2; Hos 2:19, Hos 2:20; Joh 3:29; Rev 19:7, Rev 22:9, Rev 22:10
in the day of the: Isa 53:11; Jer 32:41; Zep 3:17; Luk 15:6, Luk 15:7, Luk 15:23, Luk 15:24, Luk 15:32; Joh 15:11
Carl Friedrich Keil and Franz Delitzsch

At the close of the scene, the call now goes forth to the daughters of Zion, i.e., the women of Jerusalem collectively, to behold the king, who now shows himself to the object of his love and to the jubilant crowd, as the festal procession approaches.
11 Come out, yet daughters of Zion, and see
King Solomon with the crown
With which his mother crowned him
On the day of his espousal,
And on the day of the gladness of his heart.
The women of the court, as distinguished from the Galilean maiden, are called "daughters of Jerusalem;" here, generally, the women of Zion or Jerusalem (Lam 5:11) are called "daughters of Zion." Instead of צאנה (since the verb Lamed Aleph is treated after the manner of verbs Lamed He, cf. Jer 50:20; Ezek 23:49), צאינה, and that defect. צאנה,
(Note: Without the Jod after Aleph in the older ed. Thus also in J and H with the note לית וחסר [= nonnisi h. l. et defective] agreeing with the MS Masora Parna. Thus also Kimchi, Michlol 108b.)
is used for the sake of assonance with וּראינה;
(Note: The Resh has in H Chatef-Pathach, with Metheg preceding. This, according to Ben-Asher's rule, is correct (cf. Ps 28:9. וּר). In the punctuation of the Aleph with Tsere or Segol the Codd. vary, according to the different views of the punctuation. J has Segol; D H, Tsere, which latter also Kimchi, Michlol 109a.)
elsewhere also, as we have shown at Is 22:13, an unusual form is used for the sake of the sound. It is seen from the Sota (ix. 14) that the old custom for the bridegroom to wear a "crown" was abolished in consequence of the awful war with Vespasian. Rightly Epstein, against Grtz, shows from Job 31:36; Is 28:1; Ps 103:4, that men also crowned themselves. בּעטרה (with the crown) is, according to the best authorities, without the art., and does not require it, since it is determined by the relat. clause following. חתנה is the marriage (the word also used in the post-bibl. Heb., and interchanging with חפּה, properly νυμφών, Mt 9:15), from the verb חתן, which, proceeding from the root-idea of cutting into (Arab. khatn, to circumcise; R. חת .R ;, whence חתך, חתם, חתר), denotes the pressing into, or going into, another family; חתן is he who enters into such a relation of affinity, and חטן the father of her who is taken away, who also on his part is related to the husband.
(Note: L. Geiger (Ursprung der Sprache, 1869, p. 88) erroneously finds in R. חת (חתם, etc.) the meaning of binding. The (Arab.) noun Khatan means first a married man, and then any relation on the side of the wife (Lane); the fundamental idea must be the same as that of Khatn, circumcidere (cf. Ex 4:25), viz., that of penetrating, which חתת, percellere, and נחת, descendere (cf. e.g., ferrum descendit haud alte in corpus, in Livy, and Prov 17:1), also exhibit.)
Here also the seduction fable is shattered. The marriage with Shulamith takes place with the joyful consent of the queen-mother. In order to set aside this fatal circumstance, the "crown" is referred back to the time when Solomon was married to Pharaoh's daughter. Cogitandus est Salomo, says Heiligst., qui cum Sulamitha pompa sollemni Hierosolyma redit, eadem corona nuptiali ornatus, qua quum filiam regis Aegyptiorum uxorem duxeret ornatus erat. But was he then so poor or niggardly as to require to bring forth this old crown? and so basely regardless of his legitimate wife, of equal rank with himself, as to wound her by placing this crown on his head in honour of a rival? No; at the time when this youthful love-history occurred, Pharaoh's daughter was not yet married. The mention of his mother points us to the commencement of his reign. His head is not adorned with a crown which had already been worn, but with a fresh garland which his mother wreathed around the head of her youthful son. The men have already welcomed the procession from afar; but the king in his wedding attire has special attractions for the women - they are here called upon to observe the moment when the happy pair welcome one another.
Geneva 1599
Go forth, O ye (h) daughters of Zion, and behold king Solomon with the (i) crown with which his mother crowned him in the day of his espousals, and in the day of the gladness of his heart.
(h) All you that are of the number of the faithful.
(i) Christ became man, was crowned by the love of God with the glorious crown of his divinity.
John Gill
Go forth, O ye daughters of Zion,.... The same with the daughters of Jerusalem; the reason of the variation is, because Christ, here so gloriously described, is King of Zion, and they his subjects; these the church observing, being intent on looking at the bed and chariot she had described, calls them from those objects to look at a more glorious one; to whom Solomon in all his glory, on his coronation or marriage day, to which the allusion is, was not equal; wherefore she invites them to "go forth" and look at him, as people are forward to go out of their houses to see a crowned king pass along the streets, especially on his coronation day; and men never see any glory and excellency in Christ, until they go out of themselves, and look off of every other object to him alone;
and behold King Solomon with the crown wherewith his mother crowned him in the day of his espousals; alluding to a custom with the Jews (g) and other nations (h), to put nuptial crowns on the heads Of married persons, both men and women, on the marriage day: Christ is undoubtedly here meant by Solomon, who is King of Zion, King of saints; See Gill on Song 3:7; by whose mother is meant either the church, the Jerusalem above, the mother of us all, of Christ mystical; or else every believer, who is not only his brother and sister, but his mother, Mt 12:50; and this may refer to the time when Christ is first made known unto and held by a sensible sinner, in the glory of his person, and the fulness of his grace, as sitting and riding in the chariot of the everlasting Gospel; when such honour him, and crown him by venturing on him, and believing in him; for every act of faith on Christ is putting the crown upon his head; and every submission to his ordinances is an acknowledging him King of saints; and every ascription of salvation to him and his grace by any, is casting their crowns at his and setting one on his head; and such a time is the time of his open espousals to them, when such consent to be his for ever, and give up their whole selves to him; there was a secret espousal of all the elect to Christ, upon the Father's grant of them to him in eternity; and there is an open espousal of them to him personally, at their conversion under the ministry of the word, when they are espoused as chaste virgins to Christ; at which time there is a large breaking forth of Christ's love to them, and of theirs to him: hence it is called "the love of their espousals"; see 2Cor 11:2; and here
the day of the gladness of his heart; when Christ gladly and cheerfully receives such souls into his embraces, and rejoices over them as the bridegroom over the bride: now the church would have the daughters of "Jerusalem behold", look at this glorious person with an eye of faith and love, with attention and admiration; see Zech 9:9; there being such astonishing, incomparable, and transcendent excellencies in him, which require such looks as these;
(g) Misnah Sotah, c. 9. s. 14. (h) Vid. Paschalium de Coronis. l. 2. c. 16. p. 126. & Barthii Animadv. ad Claudian de Raptu Proserp. l. 2. v. 148. "Magnisque coronis conjugium fit", Claudian. Laus Serenae, v. 189, 190. Bion. Idyl. 1. prope finem.
John Wesley
Go - The church bids particular believers go forth to see this sight. Solomon - The Messiah, of whom Solomon was an illustrious type. The crown - Which being applied to Solomon, may design that garland or crown which was usually worn in nuptial solemnities: but being applied to Christ, it denotes the honour that was given him, which though principally done by his Father, yet is here ascribed to his mother, the universal church, which in respect to his humanity may be called his mother, because he was born in, and of her, and one of her members. In the day - When the church is married to him, which is done when the covenant is confirmed between them, or when persons are converted to Christ, and more compleatly when they are received by Christ into his immediate fellowship in the kingdom of glory. Gladness - When he rejoiceth over his bride.
Robert Jamieson, A. R. Fausset and David Brown
Go forth-- (Mt 25:6).
daughters of Zion--spirits of saints, and angels (Is 61:10; Zech 9:9).
crown--nuptial (Ezek 16:8-12), (the Hebrews wore costly crowns or chaplets at weddings), and kingly (Ps 2:6; Rev_ 19:12). The crown of thorns was once His nuptial chaplet, His blood the wedding wine cup (Jn 19:5). "His mother," that so crowned Him, is the human race, for He is "the Son of man," not merely the son of Mary. The same mother reconciled to Him (Mt 12:50), as the Church, travails in birth for souls, which she presents to Him as a crown (Phil 4:1; Rev_ 4:10). Not being ashamed to call the children brethren (Heb 2:11-14), He calls their mother His mother (Ps 22:9; Rom 8:29; Rev_ 12:1-2).
behold-- (Th2 1:10).
day of his espousals--chiefly the final marriage, when the number of the elect is complete (Rev_ 6:11).
gladness-- (Ps 45:15; Is 62:5; Rev_ 19:7). MOODY STUART observes as to this Canticle (Son. 3:6-5:1), the center of the Book, these characteristics: (1) The bridegroom takes the chief part, whereas elsewhere the bride is the chief speaker. (2) Elsewhere He is either "King" or "Solomon"; here He is twice called "King Solomon." The bride is six times here called the "spouse"; never so before or after; also "sister" four times, and, except in the first verse of the next Canticle [Song 5:2], nowhere else. (3) He and she are never separate; no absence, no complaint, which abound elsewhere, are in this Canticle.