Երգ Երգոց / Song of Solomon - 4 | swap

Text: Zohrap 1805EAm-1994Western ArmenianRuLXXHebraica StuttgartensiaVulgateEnglish Revised 1895

< PreviousԵրգ Երգոց - 4

Song of Solomon - 4Next >

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 1–7. Похвалы царя своей новобрачной. 8–15. Признание царя в своих чувствах к ней и новые похвалы ей. 16. Ответное слово невесты. Matthew Henry: Concise Commentary on the Whole Bible - 1706 In this chapter, I. Jesus Christ, having espoused his church to himself (ch. iii. 11), highly commends her beauty in the several expressions of it, concluding her fair, all fair, ver. 1-5 and again, ver. 7. II. He retires himself, and invites her with him, from the mountains of terror to those of delight, ver. 6, 8. III. He professes his love to her and his delight in her affection to him, ver. 9-14. IV. She ascribes all she had that was valuable in her to him, and depends upon the continued influence of his grace to make her more and more acceptable to him, ver. 15, 16. Adam Clarke: Commentary on the Bible - 1831 The bridegroom's description of his bride, her person, her accomplishments, her chastity, and her general excellence, vv. 1-16. Song of Solomon (Canticles) 4:1 Albert Barnes: Notes on the Bible - 1834 4:0: The king in a lyric song of five stanzas commends the beauty of the bride: Song of Solomon (Canticles) 4:1 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Sol 4:1, Christ sets forth the graces of the church; Sol 4:8, He shews his love to her; Sol 4:16, The church prays to be made fit for his presence. Song of Solomon (Canticles) 4:1 Carl Friedrich Keil and Franz Delitzsch 1a Lo, thou art fair, my friend! yes, thou art fair! Thine eyes are doves behind thy veil. The Gr. Venet. translates, after Kimchi, "looking out from behind, thy hair flowing down from thy head like a mane." Thus also Schultens, capillus plexus; and Hengst., who compares πλέγμα, Ti1 2:9, and ἐμπλοκὴ τριχῶν, 1Pet 3:3, passages which do not accord with the case of Shulamith; but neither צמם, Arab. ṣmm, nor ṭmm signifies to plait; the latter is used of the hair when it is too abundant, and ready for the shears. To understand the hair as denoted here, is, moreover, inadmissible, inasmuch as מבעד cannot be used of the eyes in relation to the braids of hair hanging before them. Symm. rightly translates צמה by κάλυμμα veil (in the Song the lxx erroneously renders by σιωπήσεως behind thy silence), Is 47:2. The verb צמם, (Arab.) ṣmam, a stopper, and (Arab.) alṣamma, a plaid in which one veils himself, when he wraps it around him. (Note: Regarding this verbal stem and its derivatives, see The's Schlafgemach der Phantasie, pp. 102-105.) The veil is so called, as that which closely hides the face. In the Aram. צמם, Palp. צמצם, means directly to veil, as e.g., Bereshith rabba c. 45, extr., of a matron whom the king lets pass before him it is said, פניה צימצמה. Shulamith is thus veiled. As the Roman bride wore the velum flammeum, so also the Jewish bride was deeply veiled; cf. Gen 24:65, where Rebecca veiled herself (Lat. nubit) before her betrothed. בּעד, constr. בּעד, a segolate noun, which denotes separation, is a prep. in the sense of pone, as in Arab. in that of post. Ewald, sec. 217m, supposes, contrary to the Arab., the fundamental idea of covering (cogn. בגד); but that which surrounds is thought of as separating, and at the same time as covering, the thing which it encompasses. From behind her veil, which covered her face (vid., Bachmann, under Judg 3:23), her eyes gleam out, which, without needing to be supplemented by `עיני, are compared, as to their colour, motion, and lustre, to a pair of doves. From the eyes the praise passes to the hair. 1b Thy hair is like a flock of goats Which repose downwards on Mount Gilead. The hair of the bride's head was uncovered. We know from later times that she wore in it a wreath of myrtles and roses, or also a "golden city" (עיר שׁל זהב), i.e., an ornament which emblematically represented Jerusalem. To see that this comparison is not incongruous, we must know that sheep in Syria and Palestine are for the most part white; but goats, for the most part, black, or at least dark coloured, as e.g., the brown gedi Mamri. (Note: Burns, the Scottish poet, thinking that goats are white, transfers the comparison from the hair to the teeth: "Her teeth are like a flock of sheep, With fleeces newly washen clean, That slowly mount the rising steep; And she's twa glancin', sparklin' een.") The verb גּלשׁ is the Arab. jls, which signifies, to rest upon; and is distinguished from the synon. q'd in this, that the former is used of him who has previously lain down; the latter, of one who first stands and then sits down. (Note: Ḳ'ad cannot be used of one who sits on the bed farash; in jalas lies the direction from beneath to above; in ḳ'ad (properly, to heap together, to cower down), from above to beneath.) The nejd bears also the name jals, as the high land raising itself, and like a dome sitting above the rest of the land. One has to think of the goats as having lain down, and thus with the upper parts of their bodies as raised up. מן in מהר is used almost as in מדּלי מר, Is 40:15. A flock of goats encamped on a mountain (rising up, to one looking from a distance, as in a steep slope, and almost perpendicularly), and as if hanging down lengthwise on its sides, presents a lovely view adorning the landscape. Solomon likens to this the appearance of the locks of his beloved, which hang down over her shoulders. She was till now a shepherdess, therefore a second rural image follows: Geneva 1599 Behold, thou [art] (a) fair, my love; behold, thou [art] fair; thou [hast] doves' eyes within thy locks: thy hair [is] as a (b) flock of goats, that appear from mount Gilead. (a) Because Christ delights in his Church, he commends all that is in her. (b) He has respect for the multitude of the faithful, which are many in number. John Gill INTRODUCTION TO SONG OF SOLOMON 4 In this chapter is contained a large commendation of the church's beauty by Christ; first, more particularly, by an enumeration of several parts, as her eyes, hair, teeth, lips, temples, neck, and breasts, Song 4:1; and more generally, Song 4:7; And having observed where he himself was determined to go, he invites her to go with him; which he enforces, partly from the danger she was exposed unto where she was Song 4:6; and partly from the comeliness of her person and graces in his esteem; with which he was ravished, and therefore was extremely desirous of her company, Song 4:9; And then enters into some new descriptions of her; as a garden and orchard, as a spring and fountain, Song 4:12; all which she makes to be owing to him, Song 4:15; And the chapter is closed with an order from Christ to the winds to blow on his garden, and cause the spices of it to flow out; and with an invitation of the church to Christ, to come into his garden, and relax there, Song 4:16. John Wesley Behold - These words are evidently spoken by the bridegroom. Fair - Being clothed with my righteousness, and adorned with all the graces of my spirit. Fair - He repeats it both to confirm his assertion, and to shew the fervency of his affection. Dove's eyes - Whereas the beauty of the spouse is here described in her several parts, we need not labour much about the application of each particular to some distinct grace of the church, this being the chief design of the description to shew that compleatness and absolute perfection which the church hath in part received, and shall more fully receive in the future life. Goats - Which in these parts was of extraordinary length, and softness, and comeliness. Mount Gilead - A very fruitful place, fit for breeding all sorts of cattle, and especially of goats, because it was an hilly and woody country. Robert Jamieson, A. R. Fausset and David Brown Contrast with the bride's state by nature (Is 1:6) her state by grace (Song 4:1-7), "perfect through His comeliness put upon her" (Ezek 16:14; Jn 15:3). The praise of Jesus Christ, unlike that of the world, hurts not, but edifies; as His, not ours, is the glory (Jn 5:44; Rev_ 4:10-11). Seven features of beauty are specified (Song 4:1-5) ("lips" and "speech" are but one feature, Song 4:3), the number for perfection. To each of these is attached a comparison from nature: the resemblances consist not so much in outward likeness, as in the combined sensations of delight produced by contemplating these natural objects. doves'--the large melting eye of the Syrian dove appears especially beautiful amid the foliage of its native groves: so the bride's "eyes within her locks" (Lk 7:44). MAURER for "locks," has "veil"; but locks suit the connection better: so the Hebrew is translated (Is 47:2). The dove was the only bird counted "clean" for sacrifice. Once the heart was "the cage of every unclean and hateful bird." Grace makes the change. eyes-- (Mt 6:22; Eph 1:18; contrast Mt 5:28; Eph 4:18; 1Jn 2:16). Chaste and guileless ("harmless," Mt 10:16, Margin; Jn 1:47). John the Baptist, historically, was the "turtledove" (Song 2:12), with eye directed to the coming Bridegroom: his Nazarite unshorn hair answers to "locks" (Jn 1:29, Jn 1:36). hair . . . goats--The hair of goats in the East is fine like silk. As long hair is her glory, and marks her subjection to man (1Cor 11:6-15), so the Nazarite's hair marked his subjection and separation unto God. (Compare Judg 16:17, with 2Cor 6:17; Tit 2:14; 1Pet 2:9). Jesus Christ cares for the minutest concerns of His saints (Mt 10:30). appear from--literally, "that lie down from"; lying along the hillside, they seem to hang from it: a picture of the bride's hanging tresses. Gilead--beyond Jordan: there stood "the heap of witness" (Gen 31:48).
4:04:0: Փեսայն ասէ. Փեսայն ցհարսնն ասէ: 4:0: Փեսայն ասէ. zohrab-1805▾ eastern-1994▾ western am▾	4:0 4:1 ἰδοὺ ιδου see!; here I am εἶ ειμι be καλή καλος fine; fair ἡ ο the πλησίον πλησιον near; neighbor μου μου of me; mine ἰδοὺ ιδου see!; here I am εἶ ειμι be καλή καλος fine; fair ὀφθαλμοί οφθαλμος eye; sight σου σου of you; your περιστεραὶ περιστερα dove ἐκτὸς εκτος outside; outwardly τῆς ο the σιωπήσεώς σιωπησις of you; your τρίχωμά τριχωμα of you; your ὡς ως.1 as; how ἀγέλαι αγελη herd τῶν ο the αἰγῶν αιξ who; what ἀπεκαλύφθησαν αποκαλυπτω reveal; uncover ἀπὸ απο from; away τοῦ ο the Γαλααδ γαλααδ Galaad; Galaath 4:1 הִנָּ֨ךְ hinnˌāḵ הִנֵּה behold יָפָ֤ה yāfˈā יָפֶה beautiful רַעְיָתִי֙ raʕyāṯˌî רַעְיָה girl friend הִנָּ֣ךְ hinnˈāḵ הִנֵּה behold יָפָ֔ה yāfˈā יָפֶה beautiful עֵינַ֣יִךְ ʕênˈayiḵ עַיִן eye יֹונִ֔ים yônˈîm יֹונָה dove מִ mi מִן from בַּ֖עַד bbˌaʕaḏ בַּעַד distance לְ lᵊ לְ to צַמָּתֵ֑ךְ ṣammāṯˈēḵ צַמָּה veil שַׂעְרֵךְ֙ śaʕrēḵ שֵׂעָר hair כְּ kᵊ כְּ as עֵ֣דֶר ʕˈēḏer עֵדֶר flock הָֽ hˈā הַ the עִזִּ֔ים ʕizzˈîm עֵז goat שֶׁ še שַׁ [relative] גָּלְשׁ֖וּ ggālᵊšˌû גלשׁ go down מֵ mē מִן from הַ֥ר hˌar הַר mountain גִּלְעָֽד׃ gilʕˈāḏ גִּלְעָד Gilead 4:1. quam pulchra es amica mea quam pulchra es oculi tui columbarum absque eo quod intrinsecus latet capilli tui sicut greges caprarum quae ascenderunt de monte GalaadHow beautiful art thou, my love, how beautiful art thou! thy eyes are doves' eyes, besides what is hid within. Thy hair is as flocks of goats, which come up from mount Galaad. 1. Behold, thou art fair, my love; behold, thou art fair; thine eyes are as doves behind thy veil: thy hair is as a flock of goats, that lie along the side of mount Gilead. ^[73] missing verse: 4:1 ἰδοὺ ιδου see!; here I am εἶ ειμι be καλή καλος fine; fair ἡ ο the πλησίον πλησιον near; neighbor μου μου of me; mine ἰδοὺ ιδου see!; here I am εἶ ειμι be καλή καλος fine; fair ὀφθαλμοί οφθαλμος eye; sight σου σου of you; your περιστεραὶ περιστερα dove ἐκτὸς εκτος outside; outwardly τῆς ο the σιωπήσεώς σιωπησις of you; your τρίχωμά τριχωμα of you; your ὡς ως.1 as; how ἀγέλαι αγελη herd τῶν ο the αἰγῶν αιξ who; what ἀπεκαλύφθησαν αποκαλυπτω reveal; uncover ἀπὸ απο from; away τοῦ ο the Γαλααδ γαλααδ Galaad; Galaath 4:1 הִנָּ֨ךְ hinnˌāḵ הִנֵּה behold יָפָ֤ה yāfˈā יָפֶה beautiful רַעְיָתִי֙ raʕyāṯˌî רַעְיָה girl friend הִנָּ֣ךְ hinnˈāḵ הִנֵּה behold יָפָ֔ה yāfˈā יָפֶה beautiful עֵינַ֣יִךְ ʕênˈayiḵ עַיִן eye יֹונִ֔ים yônˈîm יֹונָה dove מִ mi מִן from בַּ֖עַד bbˌaʕaḏ בַּעַד distance לְ lᵊ לְ to צַמָּתֵ֑ךְ ṣammāṯˈēḵ צַמָּה veil שַׂעְרֵךְ֙ śaʕrēḵ שֵׂעָר hair כְּ kᵊ כְּ as עֵ֣דֶר ʕˈēḏer עֵדֶר flock הָֽ hˈā הַ the עִזִּ֔ים ʕizzˈîm עֵז goat שֶׁ še שַׁ [relative] גָּלְשׁ֖וּ ggālᵊšˌû גלשׁ go down מֵ mē מִן from הַ֥ר hˌar הַר mountain גִּלְעָֽד׃ gilʕˈāḏ גִּלְעָד Gilead 4:1. quam pulchra es amica mea quam pulchra es oculi tui columbarum absque eo quod intrinsecus latet capilli tui sicut greges caprarum quae ascenderunt de monte Galaad How beautiful art thou, my love, how beautiful art thou! thy eyes are doves' eyes, besides what is hid within. Thy hair is as flocks of goats, which come up from mount Galaad. 1. Behold, thou art fair, my love; behold, thou art fair; thine eyes are as doves behind thy veil: thy hair is as a flock of goats, that lie along the side of mount Gilead. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1-6. Для изображения красоты невесты священный поэт соединяет в один образ многочисленные и разнообразные черты и штрихи природы, причем последние решительно преобладают над чисто человеческими чертами и отнюдь не суть puncta comparandi, а именно принадлежат образу невесты, как особенно видно из ст. 12–15, где штрихи природы без посредства сравнительной частицы прямо представляются предикатами невесты. Здесь именно, как и в других частях книги, оправдывается воззрение проф. Олесницкого, что центр тяжести содержания Песни Песней лежит не в изображении человеческой личности и ее фигуры, а в изображении палестинской природы в библейский период, период обилия естественных благ и развития материальной и духовной культуры в стране обетованной. «Если доселе обетованная земля изображалась только в ее отношениях к солнцу и в неясных еще чертах, то теперь, в период полного ее летнего цветения, она описывается сама для себя, и притом в чертах неприкровенных. Красота изображаемой здесь невесты состоит в стадах коз лучшей галаадской породы, в стадах многоплодных овец, в садах гранатовых дерев и всяких благовонных кустарников, и получивших теперь особенную прелесть источниках живых вод, текущих с гор; невеста дышит медом и молоком и благоухает благоуханием Ливана и запахом благословенных Богом полей, прибавляет мидраш (4, 11) на основании Быт ХXVII:27» (проф. Олесницкий, с. 373). Таков общий смысл и таково общее содержание рассматриваемой (IV-й) главы. Далее, пояснения требуют отдельные выражения, особенно в местах, бывших не вполне понятными уже для древних переводчиков книги, и потому далеко неодинаково переданных разными переводами. Глаза твои голубиные (ст. 1), точнее с евр.: глаза твои — голуби, — выражение, буквально повторяющее стоящее ранее I:14. Но здесь при нем стоит новое определение — евр. миббаад лецамматех, повторяющееся (в несколько другом сочетании) еще два раза ст. 3: данной главы и ст. 7: гл. VI-й. Выражение это было непонятно уже для LXX, передавших его во всех трех местах темным и неопределенным выражением: 'ektoV thV siwphsewV son, слав. кроме замолчания твоего. Столь же неопределенно передается это место в Вульгате: absque eo, quod intrinsecus latet (IV:1, 3) или: absque occultis tuis (VI:7). Таким образом, и LXX и Вульгата сообщают рассматриваемому месту смысл метафорический, но выражают его слишком неясно. Мидраш (s. 103) считает слово миббаад арабским, соответствующим евр. глаголу арах идти, но и это словопроизводство не дает определенного смысла; притом ближе искать аналогии слову цамма в халд. дамам или цамцам покрывать. Поэтому не вполне удачен и русский синодальн. перевод: «под кудрями твоими». Правильнее понимать цамма в смысле «покрова», «покрывала», какое значение это слова, несомненно, имеет в Ис XLVIl:2, и все выражение переводить с архим. Макарием: «из-под покрывала твоего». Волосы невесты сравниваются (ст. 1) со стадом коз на горе Галаадской. Галаадом (ср. Onomast. 318) в Библии называется вся страна к востоку от Иордана, от потока Арнона до южных склонов Ермона (Втор ХXXIV:1; Нав ХХII:9, 13, 15; Суд XX:1), а также, частнее, горная местность от Ярмука до возвышенности Есевона в отличие от равнины Васана (Нав XVII:1, 5; 4: Цар X:33); в тесном же смысле Галаадом назывались отдельные горные кряжи, напр., Быт XXXII:21, как нынешние: Джебел Джил'ад, к югу от Иавока, Джевел Аджлун и др. Галаад вообще и особенно гористая часть его были годны для скотоводства, и скота здесь всегда водилось много (Чис XXXII:1; Иер L:19; Мих VII:14). Водились здесь во множестве и козы. Сравнение волос с стадом коз имеет целью отметить их черный, блестящий цвет и шелковистую мягкость. Напротив, белизна зубов (ст. 2) поясняется сравнением с волною белых (ср. Ис I:18) и гладко выстриженных, и предварительно вымытых овец. Под башней или столпом Давида, с которым сравнивается, вероятно, относительно стройности и гладкости, шея невесты (ст. 4), разумеется башня, назначенная быть своего рода арсеналом и построенная Давидом где-либо на Сионском холме. Назначение башни обозначено евр. словом леталлийот. LXX не поняли значения этого слова и оставили его без перевода: eiV qlpiwq; Vulg.: cum propugnaculis. Но еще р. Кимхи указал на родство второй части этого евр. слова с пэ уста, plur. пийот, острие меча (ср. Притч V:4; Суд III:16); если же первую часть слова сблизить с глаголом тала вешать, то вполне можно будет принять перевод архим. Макария: «столб Давидов, сооруженный для вешания оружий». Слова ст. 6: являются вполне параллельными ст. 17: гл. II-й и представляют как бы ответ жениха на высказанное там предложение невесты. Adam Clarke: Commentary on the Bible - 1831 4:1: Thou hast doves' eyes within thy locks - Perhaps this refers rather to a sort of veil worn by many of the Eastern women, but especially in Egypt. It is a species of black cloth made of the hair of some animal, probably the black goat; is suspended from the head by silken cords, one of which comes from the crown of the head, down the forehead, to the upper part of the nose, just under the eyes, at which place the veil begins; for the forehead and the eyes are uncovered, except the cord above mentioned, which is ornamented with gold, silver, and precious stones, according to the circumstances of the wearer. This partial veil not only covers all the face, the eyes and forehead excepted, but the neck also, and hangs loosely down over the bosom. One of them, lately brought from Egypt, now lies before me. But the clause, within thy locks, מבעד למתך mibbaad letsammathech, is not well translated, either by ourselves or by the versions. Jerome's translation is an indication of the meaning: Absque eo quod intrinsecus latet; without that, or independently of that, which lies hidden within. The Septuagint, Syriac, and Arabic have, besides thy silence. Calmet contends that none of these gives the true meaning, and that the word tmu tsemath has not the meaning of hair or locks wherever it occurs, and has quite a different meaning in Isa 47:2. St. Jerome on this place expresses himself thus: Nolentibus gui interpretati sunt transferre nomen quod in Sancta Scriptura sonat turpitudinem - Ergo Ktmu tsammathech, quod Aquila posuit, verenda mulieris appellanatur cujus etymologia apud eos sonat sitiens tuus. Calmet translates: Vous etes toute belle, won amie; vous etes toute belle: vos yeux sont des yeux de colombe; sans ce que la pudeur et la modestie tiennent cache. I leave the translation of these to the learned reader. See another description under Sol 4:7 (note). As a flock of goats - Because it was black and sleek, as the hair of the goats of Arabia and Palestine is known to be; which, with its fine undulation, is supposed to bear some resemblance to the curls or plaits of a woman's tresses. The mountains of Gilead were beyond Jordan, on the frontiers of Arabia Deserta. Song of Solomon (Canticles) 4:2 Albert Barnes: Notes on the Bible - 1834 4:1: Thou hast doves' eyes ... - Thine eyes are doves behind thy veil. So also in Sol 4:3; Sol 6:7; Isa 47:2, "veil" is better than "locks." That appear from ... - Or, "that couch upon Mount Gilead." The point of comparison seems to be the multitudinousness of the flocks seen browsing on the verdant slopes of the rich pasture-lands Num 32:1; Mic 7:14. Song of Solomon (Canticles) 4:2 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 4:1: my: Sol 4:9, Sol 4:10, Sol 1:15, Sol 2:10, Sol 2:14; Psa 45:11; Eze 16:14; Co2 3:18 thou hast: Sol 5:12; Mat 11:29; Phi 2:3-5 thy hair: Sol 5:11, Sol 6:5, Sol 6:7, Sol 7:5 appear from: or, eat of, etc mount: Num 32:1, Num 32:40 Song of Solomon (Canticles) 4:2 John Gill Behold, thou art fair, my love; behold, thou art fair,.... The same as in Song 1:15; here repeated by Christ, to introduce the following commendation; to express the greatness of his love to his church; and show that he had the same opinion of her, and esteem for her, notwithstanding what had passed between that time and this; thou hast doves' eyes within thy locks; the same comparison; see Gill on Song 1:15; only with this difference, here her eyes are said to be "within her locks": which, whether understood of the ministers of the Gospel; or of the eyes of the understanding, particularly of, the eye of faith, as has been observed on the above place; do not seem so much to design the imperfection of the sight of the one or of the other, in the present state, as eyes within or under locks and in some measure covered with them, hinder the sight of them; as the modesty of either of them; locks being decently tied up, as the word signifies (i), is a sign thereof, as the contrary is a sign of boldness and wantonness. Doves' eyes themselves are expressive of modesty and humility, and, this phrase added to them, increases the idea; such ministers, who have the largest gifts, greatest grace, light, and knowledge, are the most humble, witness the Apostle Paul; and this phrase expresses the beauty of them, not only in the eyes of Christ, but in the eyes of those to whom they publish the good tidings of salvation: and so it may denote what an exceeding modest grace faith is, which receives all from Christ, and gives him all the glory, and takes none to itself; and what a beauty there is in it, insomuch that Christ is ravished with it, Song 4:9; and seems rather to be the sense here; thy hair is as a flock of goats; like the hair of goats, so Ben Melech. Hair adds much to the comeliness of persons, and is therefore frequently mentioned, both with respect to the bride and bridegroom, in this song, Song 5:1; and so in all poems of this kind (k); and one part of the comeliness of women lies in their hair; "let a woman, says Apuleius (l), be adorned with ever such fine garments, and decked with gold and jewels, yet, without this ornament, she will not be pleasing; no, not Verus herself.'' The women (m) in Homer, are described by their beautiful hair; nor is it unusual to compare the hair of women, and represent it as superior to a fleece of the choicest flock (n). And here the church's hair is said to be like the hair of goats, for that is the sense of the expression; and which is thought to be most like to human hair, 1Kings 19:13; and it is compared to that, not so much for its length and sleekness, as for its colour, being yellowish; which, with women formerly, was in esteem, and reckoned graceful (o); this being the colour of the hair of some of the greatest beauties, as Helena, Philoxena, and others, whose hair was flaxen and yellow; hence great care was taken to make it look so, even as yellow as gold (p): the Jewish women used to have their perukes, or false hair, of goats' hair, and still have in some places to this day (q); and it should seem the Roman women also had, to which the poet (r) refers. And the church's hair here is said to be like the hair of a flock of goats, that appear from Mount Gilead; or rather "on Mount Gilead", as Noldius: Gilead was a mountain in the land of Israel, beyond Jordan, famous for pasturage for cattle, where flocks of goats were fed, as was usual on mountains (s); and, being well fed, their hair was long, smooth, neat, and glistering; and so to spectators, at a distance, looked very beautiful and lovely; especially in the morning at sun rising, and, glancing on them with its bright and glittering rays, were delightful. So R. Jonah, from the use of the word in the Arabic language, which signifies the morning, interprets it, which "rise early in the morning"; and which, as Schultens (t) observes, some render, "leading to water early in the morning;'' the Vulgate Latin version is, "that ascend from Mount Gilead", from a lower to a higher part of it; which is approved of by Bochart (u). Now the hair of the church may be interpreted either of believers, the several members of the church of Christ; the hairs of the head are numerous, grow upon the head, and have their nourishment from it; are weak in themselves, but depend upon the head, and are an ornament to it: so the saints, though few in comparison of the world, yet by themselves are a great number, which no man can number; these grow upon Christ, the Head of the church, and receive their nourishment from him; and, though weak in themselves, have strength from him, and have their dependence on him; and are an ornament and crown of glory to him; and who are cared for and numbered by him, so that no one can be lost; see Ezek 5:1. Or rather it may be interpreted of the outward conversation of the saints; hair is visible, is a covering, and an ornament, when taken care of, and managed aright, and has its dependence and is influenced by the head: the good conversation of the church and its members is visible to all, as the hair of the head, and as a flock of goats on Mount Gilead; and is a covering, though not from divine justice, yet from the reproaches of men; is ornamental to believers, and to the doctrine they profess; especially when their conversation is ordered aright, according to the weird of God, and is influenced by grace, communicated from Christ, the Head. (i) "intra ligamina tua", some in Vatablus; "vittam suam", Cocceius; "constrictam comam tuam", Michaelis, so Jarchi. Vid. Horat. Carmin. l. 2. Ode 11. v. 23, 24. (k) Vid. Barthii Animadv. ad Claudian. Nupt. Honor. Ode 1. v. 12. (l) Metamorph. l. 2. (m) Juno, Iliad. 10. v. 5. Diana, Odyss. 20. v. 80. Minerva, Iliad. 6. v. 92. Latona, Iliad. 1. v. 36. & 19. v. 413. Circe, Odyss. 10. v. 136, 220, 310. Calypso, Odyss. 5. v. 30. Helena, Iliad. 3. v. 329. & passim; Thetis, Iliad. 18. v. 407. & 20. v. 207. Ceres, Odyss. 5. v. 125. Nymphs and others, Odyss. 6. v. 222, 238. & 12. v. 132. & 19. v. 542. So Venus is described by Claudian. de Nupt. Honor. v. 99. "Casariem tunc forte Venus subnixa corusco fingebat solio". (n) "Quae crine vincit Boetici gregis vellus", Martial. l. 5. Ep. 38. (o) "Nondum illi flavum", &c. Virgil. Aeneid. 4. prope finem. Vid. Horat. Carmin. l. 1. Ode 5. v. 4. Martial. Epigr. l. 5. Ep. 65. (p) "Aurea Caesaries", Virgil. Aeneid. 8. v. 659. Vid. Barthii Animadv. ad Claudian. de Rapt. Proserp. l. 3. v. 86. (q) Vid. Braunium de Vest. Sacerdot. l. 1. c. 9. p. 201. (r) "Hoedina tibi pelle", &c. Martial. Epigr. l. 12. Ep. 38. (s) Theocrit. Idyll. 3. v. 1, 2. (t) Animadv. in loc. (u) Hierozoic. par. 1. l. 2. c. 5. col. 628.
4:14:1: Ահաւադիկ կաս գեղեցիկ մերձաւո՛ր իմ՝ ահաւադիկ կաս գեղեցիկ. աչք քո աղաւնիք բա՛ց ՚ի լռութենէդ քումմէ։ Վա՛րսք քո իբրեւ զերամակս այծից որք երեւեցան ՚ի Գաղաադէ[8674]։ [8674] Ոմանք. Ահա ես գեղեցիկ մեր՛՛... ահա ես գեղեցիկ... իբրեւ զհաւրանս այծից։ 1 «Ահա դու, ի՜նչ գեղեցիկ ես, ո՛վ իմ սիրելի, ի՜նչ գեղեցիկ ես. քո աչքերը նման են աղաւնիների՝ հարսնաքօղիդ տակ: Քո վարսերը նման են այծերի հօտերի, որոնք իջնում են Գաղաադից: 4 Ահա դուն գեղեցիկ ես, ո՛վ իմ սիրուհիս, Ահա դուն գեղեցիկ ես։Լաչակիդ մէջէն քու աչքերդ աղաւնիներու աչքերուն նման են. Քու մազերդ Գաղաադ լեռը պառկող* այծերուն հօտին պէս են։ Ահաւադիկ կաս գեղեցիկ, մերձաւոր իմ, ահաւադիկ կաս գեղեցիկ, աչք քո աղաւնիք ^[53]բաց ի լռութենէդ քումմէ. վարսք քո իբրեւ զերամակս այծից որք երեւեցան ^[54]ի Գաղաադէ: 4:1: Ահաւադիկ կաս գեղեցիկ մերձաւո՛ր իմ՝ ահաւադիկ կաս գեղեցիկ. աչք քո աղաւնիք բա՛ց ՚ի լռութենէդ քումմէ։ Վա՛րսք քո իբրեւ զերամակս այծից որք երեւեցան ՚ի Գաղաադէ[8674]։ [8674] Ոմանք. Ահա ես գեղեցիկ մեր՛՛... ահա ես գեղեցիկ... իբրեւ զհաւրանս այծից։ 1 «Ահա դու, ի՜նչ գեղեցիկ ես, ո՛վ իմ սիրելի, ի՜նչ գեղեցիկ ես. քո աչքերը նման են աղաւնիների՝ հարսնաքօղիդ տակ: Քո վարսերը նման են այծերի հօտերի, որոնք իջնում են Գաղաադից: 4 Ահա դուն գեղեցիկ ես, ո՛վ իմ սիրուհիս, Ահա դուն գեղեցիկ ես։Լաչակիդ մէջէն քու աչքերդ աղաւնիներու աչքերուն նման են. Քու մազերդ Գաղաադ լեռը պառկող* այծերուն հօտին պէս են։ zohrab-1805▾ eastern-1994▾ western am▾	4:14:1 О, ты прекрасна, возлюбленная моя, ты прекрасна! глаза твои голубиные под кудрями твоими; волосы твои как стадо коз, сходящих с горы Галаадской; 4:2 ὀδόντες οδους tooth σου σου of you; your ὡς ως.1 as; how ἀγέλαι αγελη herd τῶν ο the κεκαρμένων κειρω shear; crop αἳ ος who; what ἀνέβησαν αναβαινω step up; ascend ἀπὸ απο from; away τοῦ ο the λουτροῦ λουτρον basin αἱ ο the πᾶσαι πας all; every διδυμεύουσαι διδυμευω and; even ἀτεκνοῦσα ατεκνοω not ἔστιν ειμι be ἐν εν in αὐταῖς αυτος he; him 4:2 שִׁנַּ֨יִךְ֙ šinnˈayiḵ שֵׁן tooth כְּ kᵊ כְּ as עֵ֣דֶר ʕˈēḏer עֵדֶר flock הַ ha הַ the קְּצוּבֹ֔ות qqᵊṣûvˈôṯ קצב cut off שֶׁ še שַׁ [relative] עָל֖וּ ʕālˌû עלה ascend מִן־ min- מִן from הָ hā הַ the רַחְצָ֑ה raḥṣˈā רַחְצָה washing שֶׁ še שַׁ [relative] כֻּלָּם֙ kkullˌām כֹּל whole מַתְאִימֹ֔ות maṯʔîmˈôṯ תאם bear twins וְ wᵊ וְ and שַׁכֻּלָ֖ה šakkulˌā שַׁכּוּל bereaved of children אֵ֥ין ʔˌên אַיִן [NEG] בָּהֶֽם׃ bāhˈem בְּ in 4:2. dentes tui sicut greges tonsarum quae ascenderunt de lavacro omnes gemellis fetibus et sterilis non est inter easThy teeth as flocks of sheep, that are shorn, which come up from the washing, all with twins, and there is none barren among them. 2. Thy teeth are like a flock that are shorn, which are come up from the washing; whereof every one hath twins, and none is bereaved among them. Behold, thou [art] fair, my love; behold, thou [art] fair; thou [hast] doves' eyes within thy locks: thy hair [is] as a flock of goats, that appear from mount Gilead: 4:1 О, ты прекрасна, возлюбленная моя, ты прекрасна! глаза твои голубиные под кудрями твоими; волосы твои как стадо коз, сходящих с горы Галаадской; 4:2 ὀδόντες οδους tooth σου σου of you; your ὡς ως.1 as; how ἀγέλαι αγελη herd τῶν ο the κεκαρμένων κειρω shear; crop αἳ ος who; what ἀνέβησαν αναβαινω step up; ascend ἀπὸ απο from; away τοῦ ο the λουτροῦ λουτρον basin αἱ ο the πᾶσαι πας all; every διδυμεύουσαι διδυμευω and; even ἀτεκνοῦσα ατεκνοω not ἔστιν ειμι be ἐν εν in αὐταῖς αυτος he; him 4:2 שִׁנַּ֨יִךְ֙ šinnˈayiḵ שֵׁן tooth כְּ kᵊ כְּ as עֵ֣דֶר ʕˈēḏer עֵדֶר flock הַ ha הַ the קְּצוּבֹ֔ות qqᵊṣûvˈôṯ קצב cut off שֶׁ še שַׁ [relative] עָל֖וּ ʕālˌû עלה ascend מִן־ min- מִן from הָ hā הַ the רַחְצָ֑ה raḥṣˈā רַחְצָה washing שֶׁ še שַׁ [relative] כֻּלָּם֙ kkullˌām כֹּל whole מַתְאִימֹ֔ות maṯʔîmˈôṯ תאם bear twins וְ wᵊ וְ and שַׁכֻּלָ֖ה šakkulˌā שַׁכּוּל bereaved of children אֵ֥ין ʔˌên אַיִן [NEG] בָּהֶֽם׃ bāhˈem בְּ in 4:2. dentes tui sicut greges tonsarum quae ascenderunt de lavacro omnes gemellis fetibus et sterilis non est inter eas Thy teeth as flocks of sheep, that are shorn, which come up from the washing, all with twins, and there is none barren among them. 2. Thy teeth are like a flock that are shorn, which are come up from the washing; whereof every one hath twins, and none is bereaved among them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes within thy locks: thy hair is as a flock of goats, that appear from mount Gilead. 2 Thy teeth are like a flock of sheep that are even shorn, which came up from the washing; whereof every one bear twins, and none is barren among them. 3 Thy lips are like a thread of scarlet, and thy speech is comely: thy temples are like a piece of a pomegranate within thy locks. 4 Thy neck is like the tower of David builded for an armoury, whereon there hang a thousand bucklers, all shields of mighty men. 5 Thy two breasts are like two young roes that are twins, which feed among the lilies. 6 Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense. 7 Thou art all fair, my love; there is no spot in thee. Here is, I. A large and particular account of the beauties of the church, and of gracious souls on whom the image of God is renewed, consisting in the beauty of holiness. In general, he that is a competent judge of beauty, whose judgment, we are sure, is according to truth, and what all must subscribe to, he has said, Behold, thou art fair. She had commended him, and called all about her to take notice of his glories; and hereby she recommends herself to him, gains his favour, and, in return for her respects, he calls to all about him to take notice of her graces. Those that honour Christ he will honour, 1 Sam. ii. 30. 1. He does not flatter her, nor design hereby either to make her proud of herself or to court her praises of him; but, (1.) It is to encourage her under her present dejections. Whatever others thought of her, she was amiable in his eyes. (2.) It is to teach her what to value herself upon, not any external advantages (which would add nothing to her, and the want of which would deprive her of nothing that was really excellent), but upon the comeliness of grace which he had put upon her. (3.) It is to invite others to think well of her too, and to join themselves to her: "Thou art my love, thou lovest me and art beloved of me, and therefore thou art fair." All the beauty of the saints is derived from him, and they shine by reflecting his light; it is the beauty of the Lord our God that is upon us, Ps. xc. 17. She was espoused to him, and that made her beautiful. Uxor fulget radiis mariti--The spouse shines in her husband's rays. It it repeated, Thou art fair, and again, Thou art fair, denoting not only the certainty of it, but the pleasure he took in speaking of it. 2. As to the representation here made of the beauty of the church, the images are certainly very bright, the shades are strong, and the comparisons bold, not proper indeed to represent any external beauty, for they were not designed to do so, but the beauty of holiness, the new man, the hidden man of the heart, in that which is not corruptible. Seven particulars are specified, a number of perfection, for the church is enriched with manifold graces by the seven spirits that are before the throne, Rev. i. 4; 1 Cor. i. 5, 7. (1.) Her eyes. A good eye contributes much to a beauty: Thou hast doves' eyes, clear and chaste, and often cast up towards heaven. It is not the eagle's eye, that can face the sun, but the dove's eye, a humble, modest, mournful eye, that is the praise of those whom Christ loves. Ministers are the church's eyes (Isa. lii. 8, thy watchmen shall see eye to eye); they must be like doves' eyes, harmless and inoffensive (Matt. x. 16), having their conversation in the world in simplicity and godly sincerity. Wisdom and knowledge are the eyes of the new man; they must be clear, but not haughty, not exercised in things too high for us. When our aims and intentions are sincere and honest, then we have doves' eyes, when we look not unto idols (Ezek. xviii. 6), but have our eyes ever towards the Lord, Ps. xxv. 15. The doves' eyes are within the locks, which area as a shade upon them, so that, [1.] They cannot fully see. As long as we are here in this world we know but in part, for a hair hangs in our eyes; we cannot order our speech by reason of darkness; death will shortly cut those locks, and then we shall see all things clearly. [2.] They cannot be fully seen, but as the stars through the thin clouds. Some make it to intimate the bashfulness of her looks; she suffers not her eyes to wander, but limits them with her locks. (2.) Her hair; it is compared to a flock of goats, which looked white, and were, on the top of the mountains, like a fine head of hair; and the sight was more pleasant to the spectator because the goats have not only gravity from their beards, but they are comely in going (Prov. xxx. 29), but it was most pleasant of all to the owner, much of whose riches consisted in his flocks. Christ puts a value upon that in the church, and in believers, which others make no more account of than of their hair. He told his disciples that the very hairs of their head were all numbered, as carefully as men number their flocks (Matt. x. 30), and that not a hair of their head should perish, Luke xxi. 18. Some by the hair here understand the outward conversation of a believer, which ought to be comely, and decent, and agreeable to the holiness of the heart. The apostle opposes good works, such as become the professors of godliness, to the plaiting of the hair, 1 Tim. ii. 9, 10. Mary Magdalen's hair was beautiful when she wiped the feet of Christ with it. (3.) Her teeth, v. 2. Ministers are the church's teeth; like nurses, they chew the meat for the babes of Christ. The Chaldee paraphrase applies it to the priests and Levites, who fed upon the sacrifices as the representatives of the people. Faith, by which we feed upon Christ, meditation, by which we ruminate on the word and chew the cud upon what we have heard, in order to the digesting of it, are the teeth of the new man. These are here compared to a flock of sheep. Christ called his disciples and ministers a little flock. It is the praise of teeth to be even, to be white, and kept clean, like sheep from the washing, and to be firm and well fixed in the gums, and not like sheep that cast their young; for so the word signifies which we translate barren. It is the praise of ministers to be even in mutual love and concord, to be pure and clean from all moral pollutions, and to be fruitful, bringing forth souls to Christ, and nursing his lambs. (4.) Her lips; these are compared to a thread of scarlet, v. 3. Red lips are comely, and a sign of health, as the paleness of the lips is a sign of faintness and weakness; her lips were the colour of scarlet, but thin lips, like a thread of scarlet. The next words explain it: Thy speech is comely, always with grace, good, and to the use of edifying, which adds much to the beauty of a Christian. When we praise God with our lips, and with the mouth make confession of him to salvation, then they are as a thread of scarlet. All our good works and good words must be washed in the blood of Christ, dyed like the scarlet thread, and then, and not till then, they are acceptable to God. The Chaldee applies it to the chief priest, and his prayers for Israel on the day of atonement. (5.) Her temples, or cheeks, which are here compared to a piece of a pomegranate, a fruit which, when cut in two, has rich veins or specks in it, like a blush in the face. Humility and modesty, blushing to lift up our faces before God, blushing at the remembrance of sin and in a sense of our unworthiness of the honour put upon us, will beautify us very much in the eyes of Christ. The blushes of Christ's bride are within her locks, which intimates (says Mr. Durham) that she blushes when no other sees, and for that which none sees but God and conscience; also that she seeks not to proclaim her humility, but modestly covers that too; yet the evidences of all these, in a tender walk, appear and are comely. (6.) Her neck; this is here compared to the tower of David, v. 4. This is generally applied to the grace of faith, by which we are united to Christ, as the body is united to the head by the neck; this is like the tower of David, furnishing us with weapons of war, especially bucklers and shields, as the soldiers were supplied with them out of that tower, for faith is our shield (Eph. vi. 16): those that have it never want a buckler, for God will compass them with his favour as with a shield. When this neck is like a tower, straight, and stately, and strong, a Christian goes on in his way, and works with courage and magnanimity, and does not hang a drooping head, and he does when faith fails. Some make the shields of the mighty men, that are here said to hang up in the tower of David, to be the monuments of the valour of David's worthies. Their shields were preserved, to keep in remembrance them and their heroic acts, intimating that it is a great encouragement to the saints to hold up their heads, to see what great things the saints in all ages have accomplished and won by faith. In Heb. xi. we have the shields of the mighty men hung up, the exploits of believers and the trophies of their victories. (7.) Her breasts; these are like two young roes that are twins, v. 5. The church's breasts are both for ornament (Ezek. xvi. 7) and for use; they are the breasts of her consolation ( Isa. lxvi. 11), as she is said to suck the breasts of kings, Isa. lx. 16. Some apply these to the two Testaments; others to the two sacraments, the seals of the covenant of grace; others to ministers, who are to be spiritual nurses to the children of God and to give out to them the sincere milk of the word, that they may grow thereby, and, in order to that, are themselves to feed among the lilies where Christ feeds (ch. ii. 16), that they may be to the babes of the church as full breasts. Or the breasts of a believer are his love to Christ, which he is pleased with, as a tender husband is with the affections of his wife, who is therefore said to be to him as the loving hind and the pleasant roe, because her breasts satisfy him at all times, Prov. v. 19. This includes also his edifying others and communicating grace to them, which adds much to a Christian's beauty. II. The bridegroom's resolution hereupon to retire to the mountain of myrrh (v. 6) and there to make his residence. This mountain of myrrh is supposed to signify Mount Moriah, on which the temple was built, where incense was daily burnt to the honour of God. Christ was so pleased with the beauty of his church that he chose this to be his rest for ever; here he will dwell till the day break and the shadows flee away. Christ's parting promise to his disciples, as the representatives of the church, answer to this: Lo, I am with you always, even to the end of the world. Where the ordinances of God are duly administered there Christ will be, and there we must meet him at the door of the tabernacle of meeting. Some make these to be the words of the spouse, either modestly ashamed of the praises given her, and willing to get out of the hearing of them, or desirous to be constant to the holy hill, not doubting but there to find suitable and sufficient succour and relief in all her straits, and there to cast anchor, and wish for the day, which, at the time appointed, would break and the shadows flee away. The holy hill (as some observe) is here called both a mountain of myrrh, which is bitter, and a hill of frankincense, which is sweet, for there we have occasion both to mourn and rejoice; repentance is a bitter sweet. But in heaven it will be all frankincense, and no myrrh. Prayer is compared to incense, and Christ will meet his praying people and will bless them. III. His repeated commendation of the beauty of the spouse (v. 7): Thou art all fair, my love. He had said (v. 1), Thou art fair; but here he goes further, and, in review of the particulars, as of those of the creation, he pronounces all very good: "Thou art all fair, my love; thou art all over beautiful, and there is nothing amiss in thee, and thou hast all beauties in thee; thou art sanctified wholly in every part; all things have become new (2 Cor. v. 17); there is not only a new face and a new name, but a new man, a new nature; there is no spot in thee, as far as thou art renewed." The spiritual sacrifices must be without blemish. There is no spot but such as is often the spot of God's children, none of the leopard's spots. The church, when Christ shall present it to himself a glorious church, will be altogether without spot or wrinkle, Eph. v. 27. Adam Clarke: Commentary on the Bible - 1831 4:2: Thy teeth are like a flock - This comparison appears to be founded on the evenness, neatness, and whiteness of the newly shorn and newly washed sheep. Song of Solomon (Canticles) 4:3 Albert Barnes: Notes on the Bible - 1834 4:2: Whereof ... - Or, "all of them are equal pairs, and none is bereft among them," i. e., none has lost her mate. The points of comparison in this simile are of course brilliant whiteness, regularity, and completeness of number. Song of Solomon (Canticles) 4:3 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 4:2: teeth: Sol 6:6; Jer 15:16; Joh 15:7; Col 1:4-6; Th1 2:13; Pe2 1:5-8 and none: Exo 23:26; Deu 7:13, Deu 7:14 Song of Solomon (Canticles) 4:3 Carl Friedrich Keil and Franz Delitzsch 2 Thy teeth are like a flock of shorn sheep Which comes up from the washing All bearing twins, And a bereaved one is not among them. The verb קצב is, as the Arab. shows, in the sense of tondere oves, the synon. of גּזז. With shorn (not to be shorn) sheep, the teeth in regard to their smoothness, and with washed sheep in regard to their whiteness, are compared - as a rule the sheep of Palestine are white; in respect of their full number, in which in pairs they correspond to one another, the one above to the one below, like twin births in which there is no break. The parallel passage, Song 6:6, omits the point of comparison of the smoothness. That some days after the shearing the sheep were bathed, is evident from Columella 7:4. Regarding the incorrect exchange of mas. with fem. forms, vid., under Song 2:7. The part. Hiph. מתאימות (cf. διδυματόκος, Theocr. i. 25) refers to the mothers, none of which has lost a twin of the pair she had borne. In "which come up from the washing," there is perhaps thought of, at the same time with the whiteness, the saliva dentium. The moisture of the saliva, which heightens the glance of the teeth, is frequently mentioned in the love-songs of Mutenebbi, Hariri, and Deschami. And that the saliva of a clean and sound man is not offensive, is seen from this, that the Lord healed a blind man by means of His spittle. John Gill Thy teeth are like a flock of sheep,.... That is, like the teeth of a flock of sheep; as her eyes were like the eyes of doves, and her hair like the hair of goats: and Galen long ago observed, that human teeth are much like the teeth of sheep, in figure, order, and structure, as well as are small and white; neatly set, innocent and harmless, not ravenous and voracious, cropping herbs and grass only (w); the whiteness of the teeth is chiefly intended, in which the beauty of them lies, for which they are sometimes compared (x) to Parian marble for whiteness. The Targum interprets these teeth of the priests and Levites; but it is much better to understand them of the ministers of the Gospel: teeth are bony, solid, firm, and strong, sharp to cut and break the food, and prepare it for the stomach: all which well agree with ministers; who are strong in the Lord, and in his grace, to labour in the word and doctrine; to oppose gainsayers, withstand Satan's temptations; bear the reproaches of the world, and the infirmities of weaker saints; and remain firm and unmoved in their ministry; unshaken by all they meet with, from without and from within: they are sharp to rebuke such who are unsound in the faith, or corrupt in their morals, and to penetrate into Gospel truths; to cut and rightly divide the word of truth, and break the bread of life to others, and so chew and prepare spiritual food for souls; not raw and crude; not hard and difficult of digestion, but plain and easy to be understood. And they are like to a flock of sheep, that are even shorn; on which no wool is left, sticking out here and there; which is another good property of teeth, that are of equal size and bigness, do not stand out, nor rise up one above another; and are as if they had been "cut and planed, and made alike" (y), as some render the word: which may denote the equality of Gospel ministers in power and authority; one having no superiority over another; all having the same mission and commission, employed in the same work, preaching the same Gospel; and though their gifts are different, yet there is a harmony and agreement in the doctrines they preach; which came up from the washing; white and clean, which is another property of good teeth; as the teeth of sheep be, and they themselves are, when just come up out of the washing pit: this may signify the washing of regeneration, and renewing of the Holy Ghost, which are necessary to ministers of the word, in order to preach it; and more especially the purity of their lives and conversations, in which they should be examples to the flock; whereof everyone bear twins, and none is barren among them; the figures are just and beautiful; it is common with sheep to bear twins, or more, in the eastern countries, as the philosopher observes (z); frequent mention is made of goats bearing twins (a): these may answer to the two rows of teeth, and the word for "teeth" is in the dual number; and when these are white and clean, and equal, are well set, and not one wanting, none rotten, nor shed, nor fallen out, look very beautiful. This may express the fruitfulness and success of Gospel ministers, in bringing many souls to Christ; and was particularly true of the apostles, and first ministers of the Gospel, who were instrumental in the conversion of many; and who bore twins to Christ, Jews and Gentiles; and none were without their usefulness. Likewise all this may be understood of believers in general, and of meditation and faith in them; by meditation they feed upon Christ, his Gospel, doctrines, and promises; they chew the end, and ruminate on the word of God; and are equal, alike partakers of the same grace, and blessings of it; and are sanctified, and, in some measure, cleansed, from the pollution of their minds and actions; ascend heavenwards in their thoughts, desires, and affections; and are not "barren" and unfruitful in the knowledge of Christ and his Gospel; and generally, through meditation, bring forth the "twins" of prayer and praise: by faith also they feed on Christ and his grace; and which is "alike", precious faith in all, as to nature and quality; is "pure", sincere, and unfeigned; is always fruitful, and bears the "twins" of love to Christ, and of love to his saints; and is not "barren", but attended with the fruits of righteousness. (w) In Salazar apud Marckium in loc. (x) Theocrit. Idyll. 6. v. 37, 38. (y) "caesae vel dedolatae", Bochart. Hierozoic. par. 1. I. 2. c. 45. col. 493. "aequarum", Junius & Tremellius; "statura aequalium", Cocceius. (z) Aristot. de Animal. Hist. l. 6. c. 19. (a) Theocrit. Idyll. 1. v. 25. & 3. v. 34. & 5. v. 54. & 8. v. 44. John Wesley A flock - Numerous, and placed in due order. Even - Smooth and even, as also clean and white. Twins - Which seems to denote the two rows of teeth. Barren - Not one tooth is lacking. Robert Jamieson, A. R. Fausset and David Brown even shorn--the Hebrew is translated (3Kings 6:25), "of one size"; so the point of comparison to teeth is their symmetry of form; as in "came up from the washing," the spotless whiteness; and in "twins," the exact correspondence of the upper and lower teeth: and in "none barren," none wanting, none without its fellow. Faith is the tooth with which we eat the living bread (Jn 6:35, Jn 6:54). Contrast the teeth of sinners (Ps 57:4; Prov 30:14); also their end (Ps 3:7; Mt 25:30). Faith leads the flock to the washing (Zech 13:1; 1Cor 6:11; Tit 3:5). none . . . barren-- (2Pet 1:8). He who is begotten of God begets instrumentally other sons of God.
4:24:2: Ատամունք քո իբրեւ զերամակս կտրելոց որք ելանեն ՚ի լուալեաց. ամենեքեան երկուորիք են, եւ անորդի ո՛չ գոյ ՚ի նոսա։ 2 Քո ատամները նման են խուզած ոչխարների հօտերի, որոնք ելնում են լողաւազանից. բոլորն էլ զուգաշար են, եւ ոչ մի ստերջ չկայ նրանց մէջ: 2 Ակռաներդ լուացարանէն ելլող խուզուած մաքիի հօտի պէս են, Որոնք՝ բոլորն ալ՝ երկուորեակ կը ծնանին Ու անոնց մէջ ամուլ չկայ։ Ատամունք քո իբրեւ զերամակս կտրելոց որք ելանեն ի լուալեաց. ամենեքեան երկուորիք են, եւ անորդի ոչ գոյ ի նոսա: 4:2: Ատամունք քո իբրեւ զերամակս կտրելոց որք ելանեն ՚ի լուալեաց. ամենեքեան երկուորիք են, եւ անորդի ո՛չ գոյ ՚ի նոսա։ 2 Քո ատամները նման են խուզած ոչխարների հօտերի, որոնք ելնում են լողաւազանից. բոլորն էլ զուգաշար են, եւ ոչ մի ստերջ չկայ նրանց մէջ: 2 Ակռաներդ լուացարանէն ելլող խուզուած մաքիի հօտի պէս են, Որոնք՝ բոլորն ալ՝ երկուորեակ կը ծնանին Ու անոնց մէջ ամուլ չկայ։ zohrab-1805▾ eastern-1994▾ western am▾	4:24:2 зубы твои как стадо выстриженных овец, выходящих из купальни, из которых у каждой пара ягнят, и бесплодной нет между ними; 4:3 ὡς ως.1 as; how σπαρτίον σπαρτιον the κόκκινον κοκκινος scarlet χείλη χειλος lip; shore σου σου of you; your καὶ και and; even ἡ ο the λαλιά λαλια talk σου σου of you; your ὡραία ωραιος attractive; seasonable ὡς ως.1 as; how λέπυρον λεπυρον the ῥόας ροα of you; your ἐκτὸς εκτος outside; outwardly τῆς ο the σιωπήσεώς σιωπησις of you; your 4:3 כְּ kᵊ כְּ as ח֤וּט ḥˈûṭ חוּט thread הַ ha הַ the שָּׁנִי֙ ššānˌî שָׁנִי scarlet שִׂפְתֹתַ֔יִךְ śifᵊṯōṯˈayiḵ שָׂפָה lip וּ û וְ and מִדְבָּרֵ֖יךְ miḏbārˌêḵ מִדְבָּר speaking נָאוֶ֑ה nāwˈeh נָאוֶה lovely כְּ kᵊ כְּ as פֶ֤לַח fˈelaḥ פֶּלַח slice הָֽ hˈā הַ the רִמֹּון֙ rimmôn רִמֹּון pomegranate רַקָּתֵ֔ךְ raqqāṯˈēḵ רַקָּה temple מִ mi מִן from בַּ֖עַד bbˌaʕaḏ בַּעַד distance לְ lᵊ לְ to צַמָּתֵֽךְ׃ ṣammāṯˈēḵ צַמָּה veil 4:3. sicut vitta coccinea labia tua et eloquium tuum dulce sicut fragmen mali punici ita genae tuae absque eo quod intrinsecus latetThy lips are as a scarlet lace: and thy speech sweet. Thy cheeks are as a piece of a pomegranate, besides that which lieth hid within. 3. Thy lips are like a thread of scarlet, and thy mouth is comely: thy temples are like a piece of a pomegranate behind thy veil. Thy teeth [are] like a flock [of sheep that are even] shorn, which came up from the washing; whereof every one bear twins, and none [is] barren among them: 4:2 зубы твои как стадо выстриженных овец, выходящих из купальни, из которых у каждой пара ягнят, и бесплодной нет между ними; 4:3 ὡς ως.1 as; how σπαρτίον σπαρτιον the κόκκινον κοκκινος scarlet χείλη χειλος lip; shore σου σου of you; your καὶ και and; even ἡ ο the λαλιά λαλια talk σου σου of you; your ὡραία ωραιος attractive; seasonable ὡς ως.1 as; how λέπυρον λεπυρον the ῥόας ροα of you; your ἐκτὸς εκτος outside; outwardly τῆς ο the σιωπήσεώς σιωπησις of you; your 4:3 כְּ kᵊ כְּ as ח֤וּט ḥˈûṭ חוּט thread הַ ha הַ the שָּׁנִי֙ ššānˌî שָׁנִי scarlet שִׂפְתֹתַ֔יִךְ śifᵊṯōṯˈayiḵ שָׂפָה lip וּ û וְ and מִדְבָּרֵ֖יךְ miḏbārˌêḵ מִדְבָּר speaking נָאוֶ֑ה nāwˈeh נָאוֶה lovely כְּ kᵊ כְּ as פֶ֤לַח fˈelaḥ פֶּלַח slice הָֽ hˈā הַ the רִמֹּון֙ rimmôn רִמֹּון pomegranate רַקָּתֵ֔ךְ raqqāṯˈēḵ רַקָּה temple מִ mi מִן from בַּ֖עַד bbˌaʕaḏ בַּעַד distance לְ lᵊ לְ to צַמָּתֵֽךְ׃ ṣammāṯˈēḵ צַמָּה veil 4:3. sicut vitta coccinea labia tua et eloquium tuum dulce sicut fragmen mali punici ita genae tuae absque eo quod intrinsecus latet Thy lips are as a scarlet lace: and thy speech sweet. Thy cheeks are as a piece of a pomegranate, besides that which lieth hid within. 3. Thy lips are like a thread of scarlet, and thy mouth is comely: thy temples are like a piece of a pomegranate behind thy veil. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 4:3: Thy lips are like a thread of scarlet - Both lips and cheeks were ruddy; sicut fragmen mali punici - Vulgate. Like the section of a pomegranate, that side cut off on which is the finest blush. This is a good and apt metaphor. But the inside may be referred to, as it is finely streaked with red and white melting into each other. She had beautiful hair, beautiful eyes, beautiful cheeks and lips, and a most pleasing and dulcet voice. Within thy locks - See on Sol 4:1 (note), and Sol 4:7 (note). Song of Solomon (Canticles) 4:4 Albert Barnes: Notes on the Bible - 1834 4:3: Thy speech is comely - Perhaps, "thy mouth," i. e., the organ of speech. Song of Solomon (Canticles) 4:4 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 4:3: lips: Sol 4:11, Sol 5:13, Sol 5:16, Sol 7:9; Psa 37:30, Psa 45:2, Psa 119:13; Pro 10:13, Pro 10:20, Pro 10:21, Pro 16:21-24; Mat 12:35; Luk 4:22; Co2 5:18-21; Eph 4:29; Col 3:16, Col 3:17, Col 4:6 scarlet: Lev 14:4, Lev 14:6, Lev 14:49-52; Num 4:8, Num 19:6; Jos 2:18; Pro 31:26; Heb 9:19 thy temples: Sol 6:7; Gen 32:10; Ezr 9:6; Eze 16:63 Song of Solomon (Canticles) 4:4 Carl Friedrich Keil and Franz Delitzsch The mouth is next praised: 3a Like a thread of crimson thy lips, And thy mouth is lovely, As distinguished from red-purple, ארגּמן, שׁני (properly, shining, glistening; for this form has an active signification, like נקי, as well as a passive, like עני) - fully, שׁני תּולעת - signifies the kermes or worm-colour; the karmese, the red juice of the cochineal. מדבּרך (מדבּריך) is translated by the lxx "thy speech;" Jerome, eloquium; and the Venet. "thy dialogue;" but that would be expressed, though by a ἁπ. λεγ., by מדבּר דבּוּרך is here the name of the mouth, the naming of which one expects; the preform. is the mem instrumenti: the mouth, as the instrument of speech, as the organ by which the soul expresses itself in word and in manner of speech. The poet needed for פּיך a fuller, more select word; just as in Syria the nose is not called anf, but minchâr (from nachara, to blow, to breathe hard). Praise of her temples. 3b Like a piece of pomegranate thy temples Behind thy veil. רקּה is the thin piece of the skull on both sides of the eyes; Lat., mostly in the plur., tempora; German, schlfe, from schlaff, loose, slack, i.e., weak = רק. The figure points to that soft mixing of colours which makes the colouring of the so-called carnation one of the most difficult accomplishments in the art of painting. The half of a cut pomegranate (Jer. fragmen mali punici) is not meant after its outer side, as Zckler supposes, for he gives to the noun rǎkkā, contrary to Judg 4:21; Judg 5:26, the meaning of cheek, a meaning which it has not, but after its inner side, which presents (Note: The interior of a pomegranate is divided by tough, leather-like white or yellow skins, and the divisions are filled with little berries, in form and size like those of the grape, in the juicy inside of which little, properly, seed-corns, are found. The berries are dark red, or also pale red. The above comparison points to the mixing of these two colours.) a red mixed and tempered with the ruby colour, - a figure so much the more appropriate, since the ground-colour of Shulamith's countenance is a subdued white. (Note: The Moslem erotic poets compare the division of the lips to the dividing cleft into a pomegranate.) Up to this point the figures are borrowed from the circle of vision of a shepherdess. Now the king derives them from the sphere of his own experience as the ruler of a kingdom. She who has eyes like doves is in form like a born queen. John Gill Thy lips are like a thread of scarlet,.... To a "thread" for thinness, to "scarlet" for colour; thin red lips being beautiful, as well as white teeth; so the beautiful Aspasia had red lips (b), and teeth whiter than snow; hence we read of red and purple lips (c). Now as lips are the instruments of speech, the words of the church, and of all true believers, may be designed; what is said by them in their prayers, which are filled, not with great swelling words of vanity, exalting themselves, and magnifying their works, like the Pharisee; but with humble confessions of sin, and acknowledgments of their unworthiness of mercy; and they are constant, like one continued thread, they go on praying all their days: and the scarlet colour may denote the fervency of them, whereby they become available with God; and the acceptableness of them to God, through the mediation of Christ, whose blood, and not any worthiness of theirs, is pleaded in them: their words of praise also may be signified hereby; which are not filled with big swollen encomiums of themselves, and of what they have done; but with expressions of the goodness and grace of God to them; and with thankfulness for all mercies, both temporal and spiritual, bestowed upon them; and these are hearty and sincere, coming from a heart inflamed with the love of God, which make such lips look like scarlet; and that being in great esteem may intimate the acceptableness of them to God, through the blood and sacrifice of Christ. To which may be added, that the doctrines of the Gospel, delivered by the ministers of the church, who are her lips, may be taken into the sense of this clause; which are like a "thread", spun out of the Scriptures, and are harmonious and all of a piece, consistent and closely connected; the subject and matter of which are the blood, sufferings, and death of Christ, and the blessings that come thereby; and which also, like scarlet, are valuable and precious; and thy speech is comely; which explains the preceding clause; and shows, that by her lips her speech is meant, which is "comely", that is, graceful and amiable; as it is when believers speak of Christ, of his person, offices, and grace; and for him, in vindication of his truths and ordinances; when they speak to him, in prayer or in praise; and when, in common conversation, their speech is with grace; thy temples are like a piece of a pomegranate within thy locks; not like a piece of the tree, but of the fruit, when the shell of it bursts of itself, through the abundance of liquor in it; such the Israelites found at one of their stations, and therefore called it "Rimmonparez", the pomegranate of rupture, or the bursted pomegranate; and in the tribe of Zebulun was a city called Remmonmethoar, the beautiful pomegranate, Josh 19:13; now the rind being broken (d) it appears full of grains or kernels, of a white colour, interspersed with a reddish purple juice, like blood, as Pausanias remarks (e), and looks very beautiful; and is aptly used to set forth the church's beauty, who, like her beloved, is "white and ruddy", Song 5:10, by which may be meant ecclesiastical officers, placed on an eminence in the church; to take care, among other things, of the discipline of it, according to the laws of Christ, Ti1 5:17; The temples, in the Hebrew tongue (f), have their name from the thinness and tenderness of them, having but little flesh on them, and covered with a thin skin; and, in the Greek tongue (g), from the evident beating of the pulse in them; and their situation is between the ear and the eye: all which denote, that such officers should be spiritual men, and have as little carnality in them as may be; that they should use great tenderness in the administrations of their office, particularly in giving admonitions and reproofs: and, as by the beating of the pulse the state of a constitution is discerned, whether healthy or not; so the state of the church may be judged of by the discipline of it; if that is neglected, it is in a bad state, and in a declining condition; but if strictly observed, it is in a healthful and flourishing one: and the temples being between the eye and the ear may teach, that, in the management of church affairs, the officers are to make use of both; their ears are to be open to all; and they are not to shut their eyes against clear and plain evidence: and being said to be "within her locks", may be expressive of the meekness and humility of such officers, who are not to lord it over God's heritage; and of the private manner in which admonitions are to be given, in case of private offences; and of the affairs and concertos of a church being kept private, and not blazed abroad. And these may be compared to "a piece of a pomegranate", because of their being full of gifts, and grace, and good works, visible to men; and for their harmony and union among themselves, and with the church and its members; and the strict regard that, in all things, is had to the rules and laws of Christ; all which make the officers of the church, and the discipline of it, acceptable to him. It may be further observed, that the temples, taken largely, include the "cheeks" also; and so some render the word (h) here; and the purple juice of the pomegranate well expresses the colour of them; hence we read of purple cheeks (i): and this may denote the beauty and modesty of the church; whose blushing looks, and ruddy cheeks, made her extremely beautiful in the eye of Christ. (b) Aelian. Var. Hist. l. 12. c. 1. (c) , Theocrit. Idyll. 15. "Purpureis labellis", Ovid. Amor. l. 3. Eleg. 13. (d) , Sept. "sicut fragmen", V. L. Pagninus, Montanus, Junius & Tremellius; "pars vel frustum", Michaelis. (e) Boeotica, sive l. 9. p. 578. (f) "tenuis faciei pars", Marckius; "tenuior", Michaelis. Vid. Kimchii Sepher Shorash. rad. (g) . (h) , Sept. "genae tuae", Pagninus, Cocceius. (i) "Purpureas genas", Ovid. Amor. l. 1. Eleg. 4. Statii Thebaid. l. 1. v. 538. Ausonii Parental. 23. v. 16. "Purpurissatae buccae", Plauti Trucul. Act. 2. Sc. 2. v. 35. "genre", Apulei Apolog. p. 239. John Wesley Thy speech - Which is added as another ingredient of an amiable person; and to explain the foregoing metaphor. The discourse of believers is edifying and comfortable, and acceptable to God, and to serious men. Temples - Under which he comprehends the cheeks. Pomegranate - In which there is a lovely mixture of red and white. Robert Jamieson, A. R. Fausset and David Brown thread--like a delicate fillet. Not thick and white as the leper's lips (type of sin), which were therefore to be "covered," as "unclean" (Lev 13:45). scarlet--The blood of Jesus Christ (Is 6:5-9) cleanses the leprosy, and unseals the lips (Is 57:19; Hos 14:2; Heb 13:15). Rahab's scarlet thread was a type of it (Josh 2:18). speech--not a separate feature from the lips (Zeph 3:9; Col 4:6). Contrast "uncircumcised lips" (Ex 6:12). MAURER and BURROWES translate, "thy mouth." temples--rather, the upper part of the cheek next the temples: the seat of shamefacedness; so, "within thy locks," no display (1Cor 11:5-6, 1Cor 11:15). Mark of true penitence (Ezra 9:6; Ezek 16:63). Contrast Jer 3:3; Ezek 3:7. pomegranate--When cut, it displays in rows seeds pellucid, like crystal, tinged with red. Her modesty is not on the surface, but within, which Jesus Christ can see into.
4:34:3: Իբրեւ զթել որդան են շրթունք քո. եւ խօսք քո գեղեցիկք. իբրեւ զկեղեւ նռան են այտք քո՝ բա՛ց ՚ի լռութենէդ քումմէ[8675]։ [8675] Ոմանք. Իբրեւ լար կարմիր են շր՛՛... իբրեւ կեղեւ նռան այտք քո առանց լռութեան քո։ 3 Քո շուրթերը նման են որդան կարմիր թելի, եւ գեղեցիկ է քո խօսքը՝ քո շուրթերին: Քո այտերը նման են կիսած նռան՝ հարսնաքօղիդ տակ: 3 Քու շրթունքներդ կարմիր դերձանի պէս են Ու խօսուածքդ գեղեցիկ է։Այտերդ լաչակիդ մէջէն՝ Նուռի կտորներու կը նմանին։ Իբրեւ զթել որդան են շրթունք քո, եւ խօսք քո գեղեցիկք. իբրեւ ^[55]զկեղեւ նռան են այտք քո` ^[56]բաց ի լռութենէդ քումմէ: 4:3: Իբրեւ զթել որդան են շրթունք քո. եւ խօսք քո գեղեցիկք. իբրեւ զկեղեւ նռան են այտք քո՝ բա՛ց ՚ի լռութենէդ քումմէ[8675]։ [8675] Ոմանք. Իբրեւ լար կարմիր են շր՛՛... իբրեւ կեղեւ նռան այտք քո առանց լռութեան քո։ 3 Քո շուրթերը նման են որդան կարմիր թելի, եւ գեղեցիկ է քո խօսքը՝ քո շուրթերին: Քո այտերը նման են կիսած նռան՝ հարսնաքօղիդ տակ: 3 Քու շրթունքներդ կարմիր դերձանի պէս են Ու խօսուածքդ գեղեցիկ է։Այտերդ լաչակիդ մէջէն՝ Նուռի կտորներու կը նմանին։ zohrab-1805▾ eastern-1994▾ western am▾	4:34:3 как лента алая губы твои, и уста твои любезны; как половинки гранатового яблока ланиты твои под кудрями твоими; 4:4 ὡς ως.1 as; how πύργος πυργος tower Δαυιδ δαβιδ Dabid; Thavith τράχηλός τραχηλος neck σου σου of you; your ὁ ο the ᾠκοδομημένος οικοδομεω build εἰς εις into; for θαλπιωθ θαλπιωθ thousand θυρεοὶ θυρεος shield κρέμανται κρεμαννυμι hang ἐπ᾿ επι in; on αὐτόν αυτος he; him πᾶσαι πας all; every βολίδες βολις javelin τῶν ο the δυνατῶν δυνατος possible; able 4:4 כְּ kᵊ כְּ as מִגְדַּ֤ל miḡdˈal מִגְדָּל tower דָּוִיד֙ dāwîḏ דָּוִד David צַוָּארֵ֔ךְ ṣawwārˈēḵ צַוָּאר neck בָּנ֖וּי bānˌûy בנה build לְ lᵊ לְ to תַלְפִּיֹּ֑ות ṯalpiyyˈôṯ תַּלְפִּיֹּות stone courses אֶ֤לֶף ʔˈelef אֶלֶף thousand הַ ha הַ the מָּגֵן֙ mmāḡˌēn מָגֵן shield תָּל֣וּי tālˈûy תלה hang עָלָ֔יו ʕālˈāʸw עַל upon כֹּ֖ל kˌōl כֹּל whole שִׁלְטֵ֥י šilṭˌê שֶׁלֶט shield הַ ha הַ the גִּבֹּורִֽים׃ ggibbôrˈîm גִּבֹּור vigorous 4:4. sicut turris David collum tuum quae aedificata est cum propugnaculis mille clypei pendent ex ea omnis armatura fortiumThy neck, is as the tower of David, which is built with bulwarks: a thousand bucklers hang upon it, all the armour of valiant men. 4. Thy neck is like the tower of David builded for an armoury, whereon there hang a thousand bucklers, all the shields of the mighty men. Thy lips [are] like a thread of scarlet, and thy speech [is] comely: thy temples [are] like a piece of a pomegranate within thy locks: 4:3 как лента алая губы твои, и уста твои любезны; как половинки гранатового яблока ланиты твои под кудрями твоими; 4:4 ὡς ως.1 as; how πύργος πυργος tower Δαυιδ δαβιδ Dabid; Thavith τράχηλός τραχηλος neck σου σου of you; your ὁ ο the ᾠκοδομημένος οικοδομεω build εἰς εις into; for θαλπιωθ θαλπιωθ thousand θυρεοὶ θυρεος shield κρέμανται κρεμαννυμι hang ἐπ᾿ επι in; on αὐτόν αυτος he; him πᾶσαι πας all; every βολίδες βολις javelin τῶν ο the δυνατῶν δυνατος possible; able 4:4 כְּ kᵊ כְּ as מִגְדַּ֤ל miḡdˈal מִגְדָּל tower דָּוִיד֙ dāwîḏ דָּוִד David צַוָּארֵ֔ךְ ṣawwārˈēḵ צַוָּאר neck בָּנ֖וּי bānˌûy בנה build לְ lᵊ לְ to תַלְפִּיֹּ֑ות ṯalpiyyˈôṯ תַּלְפִּיֹּות stone courses אֶ֤לֶף ʔˈelef אֶלֶף thousand הַ ha הַ the מָּגֵן֙ mmāḡˌēn מָגֵן shield תָּל֣וּי tālˈûy תלה hang עָלָ֔יו ʕālˈāʸw עַל upon כֹּ֖ל kˌōl כֹּל whole שִׁלְטֵ֥י šilṭˌê שֶׁלֶט shield הַ ha הַ the גִּבֹּורִֽים׃ ggibbôrˈîm גִּבֹּור vigorous 4:4. sicut turris David collum tuum quae aedificata est cum propugnaculis mille clypei pendent ex ea omnis armatura fortium Thy neck, is as the tower of David, which is built with bulwarks: a thousand bucklers hang upon it, all the armour of valiant men. 4. Thy neck is like the tower of David builded for an armoury, whereon there hang a thousand bucklers, all the shields of the mighty men. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 4:4: Thy neck is like the tower of David - It is certain that bucklers were frequently hung about towers, both for their ornaments, and to have them at hand when their use was required; see Eze 27:10. But the allusion here may be to those pillars which are often seen in armouries on which weapons of various kinds are hung, formed into a great variety of shapes and very splendid. Whoever has seen the armoury in the tower of London, or such like places, has most probably seen something very similar to that of which the poet speaks. Song of Solomon (Canticles) 4:5 Albert Barnes: Notes on the Bible - 1834 4:4: The "tower of David" may be that mentioned in Neh 3:25-27; Mic 4:8. For the custom of hanging shields and other weapons in and upon buildings suited for the purpose, see Eze 27:10-11. Song of Solomon (Canticles) 4:7 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 4:4: neck: Sol 1:10, Sol 7:4; Sa2 22:51; Eph 4:15, Eph 4:16; Col 2:19; Pe1 1:5 an armoury: Neh 3:19 a thousand: Ch2 9:15, Ch2 9:16, Ch2 12:9-11 Song of Solomon (Canticles) 4:5 Carl Friedrich Keil and Franz Delitzsch 4 Like the tower of David thy neck, Built in terraces; Thereon a thousand shields hang, All the armour of heroes. The tower of David, is, as it appears, "the tower of the flock," Mic 4:4, from which David surveyed the flock of his people. In Neh 3:25. it is called the "tower which lieth out from the king's high house," i.e., not the palace, but a government house built on Zion, which served as a court of justice. But what is the meaning of the ἁπ. λεγ. תּלפּיּות? Grtz translates: for a prospect; but the Greek τηλωπός, of which he regards תל as the Heb. abstr., is a word so rare that its introduction into the Semitic language is on that account improbable. Hengst. translates: built for hanging swords; and he sees in the word a compound of תּל (from תּלה, with which forms such as יד = jadj, שׁד = shadj, שׁל, 2Kings 6:7, are compared) and פּיּות; but this latter word signifies, not swords, but edges of the (double-edged) sword; wherefore Kimchi (interpreting תּל as the constr. of תל, as אל, in בּצלאל, is of צל) explains: an erection of sharp-cornered stones; and, moreover, the Heb. language knows no such nmm. comp. appellativa: the names of the frog, צפרדּע, and the bat, עטלּף (cf. the Beth in [Arab.] sa'lab, fox, with the added Pe), are not such; and also tsalmāveth, the shadow of death, is at a later period, for the first time, restamped (Note: Cf. regarding such double words belonging to the more modern Semitic language, Jesurun, pp. 232-236.) as such from the original tsalmuth (cf. Arab. zalumat = tenebrae). Gesen. obtains the same meanings; for he explains לתל by exitialibus (sc.,, armis), from an adj. תּלפּי, from תּלף = Arab. talifa, to perish, the inf. of which, talaf, is at the present day a word synon. with halak (to perish); (Arab.) matlaf (place of going down) is, like ישׁמון, a poetic name of the wilderness. The explanation is acceptable but hazardous, since neither the Heb. nor the Aram. shows a trace of this verb; and it is thus to be given up, if תלף can be referred to a verbal stem to be found in the Heb. and Aram. This is done in Ewald's explanation, to which also Bttcher and Rdig. give the preference: built for close (crowded) troops (so, viz., that many hundreds or thousands find room therein); the (Arab.) verb aff, to wrap together (opp. nashar, to unfold), is used of the packing together of multitudes of troops (liff, plur. lufuf), and also of warlike hand-to-hand conflicts; תלף would be traced to a verb לפה synon. therewith, after the form תּאניּה. But if תלף were meant of troops, then they would be denoted as the garrison found therein, and it would not be merely said that the tower was built for such; for the point of comparison would then be, the imposing look of the neck, overpowering by the force of the impression proceeding from within. But now, in the Aram., and relatively in the Talm. Heb., not only לפף and לוּף occur, but also לפי (Af. אלפי), and that in the sense of enclosure, i.e., of joining together, the one working into the other, - e.g., in the Targ.: of the curtain of the tabernacle (בּית לופי, place of the joining together = חברת or מחבּרת of the Heb. text); and in the Talm.: of the roofs of two houses (Bathra 6a, לוּפתּא, the joining) (Note: The Arab. lafa, vi., proceeding from the same root-idea, signifies to bring in something again, to bring in again, to seek to make good again.). Accordingly לתלף, if we interpret the Lamed not of the definition, but of the norm, may signify, "in ranks together." The Lamed has already been thus rendered by Dderl.: "in turns" (cf. לפת, to turn, to wind); and by Meier, Mr.: "in gradation;" and Aq. and Jerome also suppose that תלף refers to component parts of the building itself, for they understand (Note: Vid., also Lagarde's Onomastica, p. 202: Θαλπιὼθ ἐπάλξη (read εἰς) ἤ ὑψηλά.) pinnacles or parapets (ἐπάλξεις, propugnacula); as also the Venet.: εἰς ἐπάλξεις χιλίας. But the name for pinnacles is פּנּהּ, and their points, שׁמשׁות; while, on the contrary, תלף is the more appropriate name for terraces which, connected together, rise the one above the other. Thus to build towers like terraces, and to place the one, as it were, above the other, was a Babylonian custom. (Note: Vid., Oppert's Grundzge der Assyr. Kunst (1872), p. 11.) The comparison lies in this, that Shulamith's neck was surrounded with ornaments so that it did not appear as a uniform whole, but as composed of terraces. That the neck is represented as hung round with ornaments, the remaining portion of the description shows. מגן signifies a shield, as that which protects, like clupeus (clypeus), perhaps connected with καλύπτειν and שׁלט, from שׁלט = (Arab.) shalita, as a hard impenetrable armour. The latter is here the more common word, which comprehends, with מגן, the round shield; also צנּה, the oval shield, which covers the whole body; and other forms of shields. המּגן אלף, "the thousand shields," has the indicative, if not (vid., under Song 1:11) the generic article. The appositional כּל שׁלטי הגּ is not intended to mean: all shields of (von) heroes, which it would if the article were prefixed to col and omitted before gibborim, or if כּלם, Song 3:8, were used; but it means: all the shields of heroes, as the accentuation also indicates. The article is also here significant. Solomon made, according to 3Kings 10:16., 200 golden targets and 300 golden shields, which he put in the house of the forest of Lebanon. These golden shields Pharaoh Shishak took away with him, and Rehoboam replaced them by "shields of brass," which the guards bore when they accompanied the king on his going into the temple (3Kings 14:26-28; cf. 2Chron 12:9-11); these "shields of David," i.e., shields belonging to the king's house, were given to the captains of the guard on the occasion of the raising of Joash to the throne, 4Kings 11:10; cf. 2Chron 23:9. Of these brazen shields, as well as of those of gold, it is expressly said how and where they were kept, nowhere that they were hung up outside on a tower, the tower of David. Such a display of the golden shields is also very improbable. We will perhaps have to suppose that 4b describes the tower of David, not as it actually was, but as one has to represent it to himself, that it might be a figure of Shulamith's neck. This is compared to the terraced tower of David, if one thinks of it as hung round by a thousand shields which the heroes bore, those heroes, namely, who formed the king's body-guard. Thus it is not strange that to the 200 + 300 golden shields are here added yet 500 more; the body-guard, reckoned in companies of 100 each, 4Kings 11:4, is estimated as consisting of 1000 men. The description, moreover, corresponds with ancient custom. The words are עליו תּלוּי, not בּו תּלוּי; the outer wall of the tower is thought of as decorated with shields hung upon it. That shields were thus hung round on tower-walls, Ezekiel shows in his prophecy regarding Tyre, Ezek 27:11; cf. 1 Macc. 4:57, and supra foris Capitolinae aedis, Pliny, Hist. Nat. xxxv. 3; and although we express the presumption that Solomon's imagination represented David's tower as more gorgeous than it actually was, yet we must confess that we are not sufficiently acquainted with Solomon's buildings to be able to pass judgment on this. These manifold inexplicable references of the Song to the unfolded splendour of Solomon's reign, are favourable to the Solomonic authorship of the book. This grandiose picture of the distinguished beauty of the neck, and the heightening of this beauty by the ornament of chains, is now followed by a beautiful figure, which again goes back to the use of the language of shepherds, and terminates the description: John Gill Thy neck is like the tower of David, builded for an armoury,.... This was either the strong hold of Zion; or some tower erected by David for an armoury, wherein his worthies or mighty men bring up their shields; Mr. Sandys (k) says, it stood aloft in the utmost angle of a mountain, whose ruins are yet extant: though the neck is compared to this, not for its height, seeing a high and outstretched neck is a token of pride and haughtiness with the Jews, Is 3:16; see Ps 74:5; and so the phrase is used in Latin writers (l); but for its being ornamented with spoils hung up in it, as golden shields after mentioned, as the neck is with pearls, jewels, and chains of gold, Song 1:10; The word for "armoury" is from "alaph", "to teach"; not as being a pattern to teach artificers, as Jarchi; nor to show passengers their way, as R. Jonah and others, who think this tower was built as a "pharus", for such a purpose (m); but it was as an arsenal, in which young learners of the art of war laid up their weapons, as well as what were taken from an enemy; or what were made and laid up here, as a store in time of need. By the church's neck may be meant either the ministers of the word, set in the highest part of the body, the church, next to Christ the Head, and in subjection to him; to whom they hold, and whose name, cause, and interest, they bear up and support in the world; and are the means of conveying spiritual food from him to the souls of men; and are adorned with the gifts and graces of the Spirit: and may be compared to the "tower of David", for their integrity and uprightness, and for their strength and immovableness, standing firm and unmoved against the batteries of Satan and the world, and for the defence of the Gospel; and to that "built for an armoury", they being furnished with the whole armour of God. An ancient writer (n) supposes the Apostle Paul is particularly meant; that eminent exalter of Christ the Head, and who was set for the defence of the Gospel: or it may be rather the Scriptures themselves are meant; which point out and hold forth Christ the Head, and make him manifest to the sons of men; and are a means of conveying spiritual breath; when attended with a divine power, then are they spirit and life; and of conveying food to the souls of men, very nourishing and satisfying; and are bespangled with glorious truths and precious promises; where every truth is a golden link, and every promise a pearl, to a believer: and they may be compared to the "tower of David" for their sublimity, being out of the reach and above the capacity of a natural man; and for their firmness and immovableness, which Satan and all his emissaries will never be able to remove out of the world; and like to that as "built for an armoury", whereon there hang a thousand bucklers, all shields of mighty men: no other armour is mentioned, as in this armoury, but shields; they being a principal part of armour, and are especially (o) so called, as in the Septuagint version of 3Kings 14:26; these shields are armour of mighty men; mighty, through God and his grace, to perform mighty actions, and do great exploits; being furnished from the spiritual armoury with the whole armour of God, to repel Satan's temptations, to defend the Gospel, and refute error; particularly the ministers of the word are those mighty men; though it is applicable to all saints. (k) Travels, p. 139. Vid. Adrichom. Theatrum Terrae Sanctae, p. 168. (l) Vid. Barthii Animadv. ad Claudian. in Rufin. l. 1. v. 53. & l. 2. v. 294. (m) Vid. Castell. Lexic. col. 3904. so Pagninus and Tigurine version. (n) Psellus in ioc. (o) Vid. Cuperi Observ. l. 1. c. 7. p. 42. & Gutberleth. de Saliis, c. 12. p. 69. John Wesley Thy neck - This may represent the grace of faith, by which we are united to Christ, as the body is to the head by the neck. By which Christians receive their spiritual food, and consequently their strength and ability for action. The tower - Upright, firm, and strong; and moreover adorned with chains of gold or pearl, or the like ornaments. Of David - Some tower built by David, when he repaired, and enlarged his royal city, and used by him as an armory. Bucklers - Such as are reserved for the use of mighty men. A thousand is put indefinitely for a great number. Robert Jamieson, A. R. Fausset and David Brown neck--stately: in beautiful contrast to the blushing temples (Song 4:3); not "stiff" (Is 48:4; Acts 7:51), as that of unbroken nature; nor "stretched forth" wantonly (Is 3:16); nor burdened with the legal yoke (Lam 1:14; Acts 15:10); but erect in gospel freedom (Is 52:2). tower of David--probably on Zion. He was a man of war, preparatory to the reign of Solomon, the king of peace. So warfare in the case of Jesus Christ and His saints precedes the coming rest. Each soul won from Satan by Him is a trophy gracing the bride (Lk 11:22); (each hangs on Him, Is 22:23-24); also each victory of her faith. As shields adorn a temple's walls (Ezek 27:11), so necklaces hang on the bride's neck (Judg 5:30; 3Kings 10:16).
4:44:4: Իբրեւ զաշտարակն Դաւթի պարանոց քո՝ որ շինեալն է ՚ի Թալպիովթ. հազար վահանք կախեալ են զնմանէ, եւ ամենայն նետք սպառազինաց[8676]։ [8676] Ոմանք. Կախեալ են ՚ի նմա, եւ ամենայն աշտեայք զօրաւորաց։ 4 Քո պարանոցը նման է Դաւթի աշտարակին, որ շինուած է Թալպիոթում. հազար վահան է կախուած նրանից, նաեւ՝ ռազմիկների բոլոր նետերը: 4 Քու պարանոցդ զինարանի համար շինուած Դաւիթին աշտարակին պէս է, Ուր հազար ասպար կախուած են. Ամէնքն ալ զօրաւորներու վահաններ են։ իբրեւ զաշտարակն Դաւթի պարանոց քո` որ շինեալն է ^[57]ի Թալպիովթ. հազար վահան կախեալ են զնմանէ, ^[58]եւ ամենայն նետք սպառազինաց: 4:4: Իբրեւ զաշտարակն Դաւթի պարանոց քո՝ որ շինեալն է ՚ի Թալպիովթ. հազար վահանք կախեալ են զնմանէ, եւ ամենայն նետք սպառազինաց[8676]։ [8676] Ոմանք. Կախեալ են ՚ի նմա, եւ ամենայն աշտեայք զօրաւորաց։ 4 Քո պարանոցը նման է Դաւթի աշտարակին, որ շինուած է Թալպիոթում. հազար վահան է կախուած նրանից, նաեւ՝ ռազմիկների բոլոր նետերը: 4 Քու պարանոցդ զինարանի համար շինուած Դաւիթին աշտարակին պէս է, Ուր հազար ասպար կախուած են. Ամէնքն ալ զօրաւորներու վահաններ են։ zohrab-1805▾ eastern-1994▾ western am▾	4:44:4 шея твоя как столп Давидов, сооруженный для оружий, тысяча щитов висит на нем все щиты сильных; 4:5 δύο δυο two μαστοί μαστος breast σου σου of you; your ὡς ως.1 as; how δύο δυο two νεβροὶ νεβρος the νεμόμενοι νεμω in κρίνοις κρινον lily 4:5 שְׁנֵ֥י šᵊnˌê שְׁנַיִם two שָׁדַ֛יִךְ šāḏˈayiḵ שַׁד breast כִּ ki כְּ as שְׁנֵ֥י šᵊnˌê שְׁנַיִם two עֳפָרִ֖ים ʕᵒfārˌîm עֹפֶר gazelle תְּאֹומֵ֣י tᵊʔômˈê תֹּואֲמִם twins צְבִיָּ֑ה ṣᵊviyyˈā צְבִיָּה she-gazelle הָ hā הַ the רֹועִ֖ים rôʕˌîm רעה pasture בַּ ba בְּ in † הַ the שֹּׁושַׁנִּֽים׃ ššôšannˈîm שׁוּשַׁן lily 4:5. duo ubera tua sicut duo hinuli capreae gemelli qui pascuntur in liliisThy two breasts like two young roes that are twins, which feed among the lilies. 5. Thy two breasts are like two fawns that are twins of a roe, which feed among the lilies. Thy neck [is] like the tower of David builded for an armoury, whereon there hang a thousand bucklers, all shields of mighty men: 4:4 шея твоя как столп Давидов, сооруженный для оружий, тысяча щитов висит на нем все щиты сильных; 4:5 δύο δυο two μαστοί μαστος breast σου σου of you; your ὡς ως.1 as; how δύο δυο two νεβροὶ νεβρος the νεμόμενοι νεμω in κρίνοις κρινον lily 4:5 שְׁנֵ֥י šᵊnˌê שְׁנַיִם two שָׁדַ֛יִךְ šāḏˈayiḵ שַׁד breast כִּ ki כְּ as שְׁנֵ֥י šᵊnˌê שְׁנַיִם two עֳפָרִ֖ים ʕᵒfārˌîm עֹפֶר gazelle תְּאֹומֵ֣י tᵊʔômˈê תֹּואֲמִם twins צְבִיָּ֑ה ṣᵊviyyˈā צְבִיָּה she-gazelle הָ hā הַ the רֹועִ֖ים rôʕˌîm רעה pasture בַּ ba בְּ in † הַ the שֹּׁושַׁנִּֽים׃ ššôšannˈîm שׁוּשַׁן lily 4:5. duo ubera tua sicut duo hinuli capreae gemelli qui pascuntur in liliis Thy two breasts like two young roes that are twins, which feed among the lilies. 5. Thy two breasts are like two fawns that are twins of a roe, which feed among the lilies. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 4:5: Thy two breasts are like two young roes - I have met with many attempts to support this similitude, or rather to show that there is a similitude; but I judge them unworthy of citation. The poet speaks the language of nature; and in a case of this kind, where the impassioned lover attempts to describe the different perfections of his bride, language often fails him, and his comparisons and similitudes are often without strict correctness. In love songs we have heard ladies' necks compared to that of the swan, not only for its whiteness, but also for its length! The description here shows more of nature than of art, which I consider a high recommendation. Feed among the lilies - It may be the nipples especially, which the poet compares to the two young roes; and the lilies may refer to the whiteness of the breasts themselves. Song of Solomon (Canticles) 4:6 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 4:5: two breasts: Sol 1:13, Sol 7:3, Sol 7:7, Sol 8:1, Sol 8:10; Pro 5:19; Isa 66:10-12; Pe1 2:2 feed: Sol 2:16, Sol 6:3 Song of Solomon (Canticles) 4:6 Carl Friedrich Keil and Franz Delitzsch 5 Thy two breasts are like two fawns, Twins of a gazelle, Which feed among lilies. The dual, originating in the inner differ. of the plur., which denotes in Heb. not two things of any sort, but two paired by nature or by art, exists only in the principal form; שׁדים, as soon as inflected, is unrecognisable, therefore here, where the pair as such is praised, the word שׁני is used. The breasts are compared to a twin pair of young gazelles in respect of their equality and youthful freshness, and the bosom on which they raise themselves is compared to a meadow covered with lilies, on which the twin-pair of young gazelles feed. With this tender lovely image the praise of the attractions of the chosen one is interrupted. If one counts the lips and the mouth as a part of the body, which they surely are, there are seven things here praised, as Hengst. rightly counts (the eyes, the hair, teeth, mouth, temples, neck, breasts); and Hahn speaks with right of the sevenfold beauty of the bride. Geneva 1599 Thy two (c) breasts [are] like two young roes that are twins, which feed among the lilies. (c) In which are knowledge and zeal two precious jewels. John Gill Thy two breasts are like two young roes that are twins,.... Or, "two fawns, the twins of a doe": Providence, as Plutarch observes (p), has given to women two breasts, that, should they have twins, both might have a fountain of nourishment; and are fitly compared to twins of the doe. The hind, for the most part, brings but one roe at a time; but there are some, the philosopher says (q), bring twins; by which the beauty of the breasts is expressed: "young roes" may point at the smallness of them, large breasts are not accounted handsome; and "twins", at their equal size and shape, not one larger nor higher than the other, that would be a deformity; twins are generally alike; which feed among the lilies; and are fat and plump: the allusion may be to the putting of lilies in the bosom, between the breasts, as other flowers; lilies are reckoned among the decorations of women, in the Apocryha: "And pulled off the sackcloth which she had on, and put off the garments of her widowhood, and washed her body all over with water, and anointed herself with precious ointment, and braided the hair of her head, and put on a tire upon it, and put on her garments of gladness, wherewith she was clad during the life of Manasses her husband.'' (Judith 10:3) or rather to the creatures mentioned, the roes and hinds, which feed among lilies, in fields where lilies grow; for these grow in fields as well as in gardens, and are called the "lilies of the field", Mt 6:28; and we read (r) sometimes of harts and hinds among lilies. By "breasts" may be meant, either the ministers of the word, who impart "the sincere milk of the word", and who deliver out the nourishing doctrines of grace, like milk out of the breast, 1Cor 3:2; and may be like to "roes" for their affection to those who are under their ministry; and pleasant to them, to whom they are made useful; and for their sharp sightedness and penetration into the mysteries of grace; and for their quick dispatch in doing their work, though through many difficulties, which, like young roes, they leap and skip over: and "two" of them show a sufficient number of them Christ provides for his church; and being "twins" express their equal authority, and harmony of doctrine; and feeding "among lilies" is where Christ himself feeds, Song 2:16; where Christ feeds they feed, and where they feed Christ feeds, even among his saints, comparable to lilies, Song 2:2; or these "breasts" may design the two Testaments, the Old and New, which contain the whole sincere milk of the word; are like "young roes", pleasant and delightful to believers; and, as "twins", are alike, agree in their doctrines concerning Christ, and the blessings of grace through him; the types, figures, prophecies, and promises of the one, have their completion in the other; and both abound with the lilies of Gospel doctrines and promises: though rather these "breasts" may point at the two ordinances of the Gospel, baptism, and the Lord's supper; which are breasts of consolation to believers, out of which they suck, and are satisfied; and through feeding on Christ in both, they receive much nourishment and strength; and are very amiable and lovely to the saints, when they enjoy the presence of Christ in them, and have the discoveries of his love to them; and may be said to be "twins", being both instituted by Christ, and both lead unto him, and require the same subjects; and are received and submitted to by saints, comparable to lilies, as before. (p) De Liberis Educand. vol. 2. p. 3. (q) Aristot. de Animal. l. 6. c. 29. (r) "En aspicis ilium, candida qui medius cubat inter lilia, cervum?" Calphurnius apud Bochart. Hierozoic. par. 1. l. 3. c. 24. col. 924. John Wesley Lillies - In the fields where lillies grow. Robert Jamieson, A. R. Fausset and David Brown breasts--The bust is left open in Eastern dress. The breastplate of the high priest was made of "two" pieces, folded one on the other, in which were the Urim and Thummim (lights and perfection). "Faith and love" are the double breastplate (Th1 5:8), answering to "hearing the word" and "keeping it," in a similar connection with breasts (Lk 12:27-28). roes--He reciprocates her praise (Song 2:9). Emblem of love and satisfaction (Prov 5:19). feed-- (Ps 23:2). among the lilies--shrinking from thorns of strife, worldliness, and ungodliness (2Kings 23:6; Mt 13:7). Roes feed among, not on the lilies: where these grow, there is moisture producing green pasturage. The lilies represent her white dress (Ps 45:14; Rev_ 19:8).
4:54:5: Երկո՛ւ ստինք քո իբրեւ զերկուս ուլս երկուորիս այծեման, որ արածիցին ՚ի մէջ շուշանաց[8677], [8677] Ոմանք. Ուլս այծեման որք արածին ՚ի շուշանս։ 5 Քո երկու ստինքները նման են այծեամի երկուորեակ ուլերի, որոնք արածում են շուշանների մէջ, 5 Քու երկու ստինքդ նման են երկու ուլերու, Որոնք այծեամի մը ծնած երկուորեակներն են Եւ շուշաններու մէջ կ’արածին։ Երկու ստինք քո իբրեւ զերկուս ուլս երկուորիս այծեման, որք արածին ի մէջ շուշանաց: 4:5: Երկո՛ւ ստինք քո իբրեւ զերկուս ուլս երկուորիս այծեման, որ արածիցին ՚ի մէջ շուշանաց[8677], [8677] Ոմանք. Ուլս այծեման որք արածին ՚ի շուշանս։ 5 Քո երկու ստինքները նման են այծեամի երկուորեակ ուլերի, որոնք արածում են շուշանների մէջ, 5 Քու երկու ստինքդ նման են երկու ուլերու, Որոնք այծեամի մը ծնած երկուորեակներն են Եւ շուշաններու մէջ կ’արածին։ zohrab-1805▾ eastern-1994▾ western am▾	4:54:5 два сосца твои как двойни молодой серны, пасущиеся между лилиями. 4:6 ἕως εως till; until οὗ ος who; what διαπνεύσῃ διαπνεω the ἡμέρα ημερα day καὶ και and; even κινηθῶσιν κινεω stir; shake αἱ ο the σκιαί σκια shadow; shade πορεύσομαι πορευομαι travel; go ἐμαυτῷ εμαυτου myself πρὸς προς to; toward τὸ ο the ὄρος ορος mountain; mount τῆς ο the σμύρνης σμυρνα.1 myrrh καὶ και and; even πρὸς προς to; toward τὸν ο the βουνὸν βουνος mound τοῦ ο the Λιβάνου λιβανος Libanos; Livanos 4:6 עַ֤ד ʕˈaḏ עַד unto שֶׁ še שַׁ [relative] יָּפ֨וּחַ֙ yyāfˈûₐḥ פוח breath הַ ha הַ the יֹּ֔ום yyˈôm יֹום day וְ wᵊ וְ and נָ֖סוּ nˌāsû נוס flee הַ ha הַ the צְּלָלִ֑ים ṣṣᵊlālˈîm צֵל shadow אֵ֤לֶךְ ʔˈēleḵ הלך walk לִי֙ lˌî לְ to אֶל־ ʔel- אֶל to הַ֣ר hˈar הַר mountain הַ ha הַ the מֹּ֔ור mmˈôr מֹר myrrh וְ wᵊ וְ and אֶל־ ʔel- אֶל to גִּבְעַ֖ת givʕˌaṯ גִּבְעָה hill הַ ha הַ the לְּבֹונָֽה׃ llᵊvônˈā לְבֹנָה incense 4:6. donec adspiret dies et inclinentur umbrae vadam ad montem murrae et ad collem turisTill the day break, and the shadows retire, I will go to the mountain of myrrh, and to the hill of frankincense. 6. Until the day be cool, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense. Thy two breasts [are] like two young roes that are twins, which feed among the lilies: 4:5 два сосца твои как двойни молодой серны, пасущиеся между лилиями. 4:6 ἕως εως till; until οὗ ος who; what διαπνεύσῃ διαπνεω the ἡμέρα ημερα day καὶ και and; even κινηθῶσιν κινεω stir; shake αἱ ο the σκιαί σκια shadow; shade πορεύσομαι πορευομαι travel; go ἐμαυτῷ εμαυτου myself πρὸς προς to; toward τὸ ο the ὄρος ορος mountain; mount τῆς ο the σμύρνης σμυρνα.1 myrrh καὶ και and; even πρὸς προς to; toward τὸν ο the βουνὸν βουνος mound τοῦ ο the Λιβάνου λιβανος Libanos; Livanos 4:6 עַ֤ד ʕˈaḏ עַד unto שֶׁ še שַׁ [relative] יָּפ֨וּחַ֙ yyāfˈûₐḥ פוח breath הַ ha הַ the יֹּ֔ום yyˈôm יֹום day וְ wᵊ וְ and נָ֖סוּ nˌāsû נוס flee הַ ha הַ the צְּלָלִ֑ים ṣṣᵊlālˈîm צֵל shadow אֵ֤לֶךְ ʔˈēleḵ הלך walk לִי֙ lˌî לְ to אֶל־ ʔel- אֶל to הַ֣ר hˈar הַר mountain הַ ha הַ the מֹּ֔ור mmˈôr מֹר myrrh וְ wᵊ וְ and אֶל־ ʔel- אֶל to גִּבְעַ֖ת givʕˌaṯ גִּבְעָה hill הַ ha הַ the לְּבֹונָֽה׃ llᵊvônˈā לְבֹנָה incense 4:6. donec adspiret dies et inclinentur umbrae vadam ad montem murrae et ad collem turis Till the day break, and the shadows retire, I will go to the mountain of myrrh, and to the hill of frankincense. 6. Until the day be cool, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 4:6: Until the day break - Until the morning breeze. See Sol 2:17. The shadows flee away - Till the sun sets. Mountain of myrrh - Probably the same as the mountains of Bether, Sol 2:17. Mountains where the trees grew from which myrrh and incense were extracted. Song of Solomon (Canticles) 4:7 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 4:6: day: Sol 2:17; Mal 4:2; Luk 1:78; Pe2 1:19; Jo1 2:8; Rev 22:16 break: Heb. breathe the mountain: Exo 20:24, Exo 30:8, Exo 30:23-26, Exo 37:29; Deu 12:5, Deu 12:6; Psa 66:15; Isa 2:2; Mal 1:11; Luk 1:9, Luk 1:10; Rev 5:8 Song of Solomon (Canticles) 4:7 Carl Friedrich Keil and Franz Delitzsch Shulamith replies to these words of praise: 6 Until the day cools and the shadows flee, I will go forth to the mountain of myrrh And to the hill of frankincense. All those interpreters who suppose these to be a continuation of Solomon's words, lose themselves in absurdities. Most of them understand the mountain of myrrh and the hill of frankincense of Shulamith's attractions, praised in Song 4:5, or of her beauty as a whole; but the figures would be grotesque (cf. on the other hand Song 5:13), and אל לי אלך prosaic, wherefore it comes that the idea of betaking oneself away connects itself with לו הלך (Gen 12:1; Ex 18:27), or that it yet preponderates therein (Gen 22:2; Jer 5:5), and that, for לי אלך in the passage before us in reference to Song 2:10-11, the supposition holds that it will correspond with the French j m'en irai. With right Louis de Leon sees in the mountain of myrrh and the hill of frankincense names of shady and fragrant places; but he supposes that Solomon says he wishes to go thither to enjoy a siesta, and that he invites Shulamith thither. But we read nothing of this invitation; and that a bridegroom should sleep a part of his marriage-day is yet more unnatural than that, e.g., Wilh. Budus, the French philologist, spent a part of the same at work in his study. That not Solomon but Shulamith speaks here is manifest in the beginning, "until the day," etc., which at Song 2:17 are also Shulamith's words. Anton (1773) rightly remarks, "Shulamith says this to set herself free." But why does she seek to make herself free? It is answered, that she longs to be forth from Solomon's too ardent eulogies; she says that, as soon as it is dark, she will escape to the blooming aromatic fields of her native home, where she hopes to meet with her beloved shepherd. Thus, e.g., Ginsburg (1868). But do myrrh and frankincense grow in North Palestine? Ginsburg rests on Florus' Epitome Rerum Rom. iii. 6, where Pompey the Great is said to have passed over Lebanon and by Damascus "per nemora illa odorata, per thuris et balsami sylvas." But by these thuris et balsami sylvae could be meant only the gardens of Damascus; for neither myrrh nor frankincense is indigenous to North Palestine, or generally to any part of Palestine. Friedrich (1866) therefore places Shulamith's home at Engedi, and supposes that she here once more looks from the window and dotes on the mountain of myrrh and the hill of frankincense, "where, at the approach of twilight, she was wont to look out for her betrothed shepherd." But Shulamith, as her name already denotes, is not from the south, but is a Galilean, and her betrothed shepherd is from Utopia! That myrrh and frankincense were planted in the gardens of Engedi is possible, although (Song 1:14) mention is made only of the Al-henna there. But here places in the neighbourhood of the royal palace must be meant; for the myrrh tree, the gum of which, prized as an aroma, is the Arab. Balsamodendron Myrrha, and the frankincense tree, the resin of which is used for incense, is, like the myrrh tree, an Arab. amyrid. The Boswellia serrata, (Note: Lassen's Ind. Alterthumskunde, I 334.) indigenous to the East Indies, furnishes the best frankincense; the Israelites bought it from Sheba (Is 60:6; Jer 6:20). The myrrh tree as well as the frankincense tree were thus exotics in Palestine, as they are in our own country; but Solomon, who had intercourse with Arabia and India by his own mercantile fleet, procured them for his own garden (Eccles 2:5). The modest Shulamith shuns the loving words of praise; for she requests that she may be permitted to betake herself to the lonely places planted with myrrh and frankincense near the king's palace, where she thinks to tarry in a frame of mind befitting this day till the approaching darkness calls her back to the king. It is the importance of the day which suggests to her this לי אלך, a day in which she enters into the covenant of her God with Solomon (Prov 2:17). Without wishing to allegorize, we may yet not omit to observe, that the mountain of myrrh and the hill of frankincense put us in mind of the temple, where incense, composed of myrrh, frankincense, and other spices, ascended up before God every morning and evening (Ex 30:34.). המּור הר is perhaps a not unintentional accord to הר המּוריּה (2Chron 3:1), the mountain where God appeared; at all events, "mountain of myrrh" and "hill of frankincense" are appropriate names for places of devout meditation, where one holds fellowship with God. John Gill Until the day break, and the shadows flee away,.... Until the day of grace breaks on every elect sinner, and the shadows of darkness, ignorance, and unbelief, are in a great measure fled and gone; or until the everlasting day breaks, and there will be no more night, nor any darkness of affliction, nor any more desertion, doubts, and fears; see Song 2:17. They are the words of Christ, declaring whither he would go till that time came, as follows: I will get me to the mountain of myrrh, and to the hill of frankincense: the allusion may be to the mountains and hills where these odoriferous plants grew. It is said of Pompey the great, that when he passed over Lebanon (later mentioned, Song 4:8) and by Damascus, he went through sweet smelling groves and woods of frankincense and balsam (s); and Lebanon is thought, by some (t), to have its name from the frankincense that grew upon it; though rather from the whiteness of the snow continually on it. By this "mountain" and "hill" may be meant the church of Christ, gathered together in Gospel order, so called for its visibility and immovableness, Is 2:2; and for the trees of righteousness which are planted and flourish there, the saints; and for the fragrancy of their graces; and for the sweet smelling odour of their sacrifices of prayer and praise; and because of the delight and pleasure Christ takes in his people, and they in him here; where they have mutual communion, so that it is to them both a mountain of myrrh and a hill of frankincense: particularly, here Christ delights to be, and here he resolves to dwell until his second coming. (s) Florus de Gest. Roman. l. 3. c. 5. (t) Vid. Gabr. Sionita de Orient. Urb. c. 6. p. 14. John Wesley Until - These words are uttered by the bride, Song 2:17, and here returned by the bridegroom as an answer to that request. And this place may be understood of the day of glory, when all shadows and ordinances shall cease. To the hill - To my church upon earth, which was typified by the mountain of Moriah and the temple upon it. This in prophetic writings is called a mountain, and may well be called a mountain of myrrh and frankincense, both for the acceptable services which are there offered to God, and for the precious gifts and graces of the Holy Spirit, which are of a sweet smelling savour to God and men. Thus Christ directs believers, where they may find him, namely in his church and ordinances. Robert Jamieson, A. R. Fausset and David Brown Historically, the hill of frankincense is Calvary, where, "through the eternal Spirit He offered Himself"; the mountain of myrrh is His embalmment (Jn 19:39) till the resurrection "daybreak." The third Canticle occupies the one cloudless day of His presence on earth, beginning from the night (Song 2:17) and ending with the night of His departure (Song 4:6). His promise is almost exactly in the words of her prayer (Song 2:17), (the same Holy Ghost breathing in Jesus Christ and His praying people), with the difference that she then looked for His visible coming. He now tells her that when He shall have gone from sight, He still is to be met with spiritually in prayer (Ps 68:16; Mt 28:20), until the everlasting day break, when we shall see face to face (1Cor 13:10, 1Cor 13:12).
4:64:6: մինչեւ տիւն նուաղեսցէ, եւ ստուերքն շարժեսցին։ Գնացի՛ց ես ինձէն ՚ի լեառն զմըռնենեաց, եւ ՚ի բլուրն կնդրկի[8678]։ [8678] ՚Ի լուս՛՛. Մինչեւ տիւն պայծառասցի։ Ուր ոմանք. Մինչեւ տիւն ծագեսցէ... գնացից ես առանձին ՚ի լեառն զմըռսոյ եւ ՚ի։ 6 մինչեւ ցերեկն անցնի, եւ ստուերները շարժուեն: Ես էլ առանձին գնամ զմուռսի սարը եւ կնդրուկի բլուրը: 6 Օրուան հովը չփչած ու ստուերները չհեռացած, Ես զմուռսի լեռն ու կնդրուկի բլուրը պիտի երթամ։ ^[59]մինչեւ տիւն նուաղեսցէ, եւ ստուերքն շարժեսցին``, գնացից ես ինձէն ի լեառն զմռնենեաց եւ ի բլուրն կնդրկի: 4:6: մինչեւ տիւն նուաղեսցէ, եւ ստուերքն շարժեսցին։ Գնացի՛ց ես ինձէն ՚ի լեառն զմըռնենեաց, եւ ՚ի բլուրն կնդրկի[8678]։ [8678] ՚Ի լուս՛՛. Մինչեւ տիւն պայծառասցի։ Ուր ոմանք. Մինչեւ տիւն ծագեսցէ... գնացից ես առանձին ՚ի լեառն զմըռսոյ եւ ՚ի։ 6 մինչեւ ցերեկն անցնի, եւ ստուերները շարժուեն: Ես էլ առանձին գնամ զմուռսի սարը եւ կնդրուկի բլուրը: 6 Օրուան հովը չփչած ու ստուերները չհեռացած, Ես զմուռսի լեռն ու կնդրուկի բլուրը պիտի երթամ։ zohrab-1805▾ eastern-1994▾ western am▾	4:64:6 Доколе день дышит {прохладою}, и убегают тени, пойду я на гору мирровую и на холм фимиама. 4:7 ὅλη ολος whole; wholly καλὴ καλος fine; fair εἶ ειμι be ἡ ο the πλησίον πλησιον near; neighbor μου μου of me; mine καὶ και and; even μῶμος μωμος flaw οὐκ ου not ἔστιν ειμι be ἐν εν in σοί σοι you 4:7 כֻּלָּ֤ךְ kullˈāḵ כֹּל whole יָפָה֙ yāfˌā יָפֶה beautiful רַעְיָתִ֔י raʕyāṯˈî רַעְיָה girl friend וּ û וְ and מ֖וּם mˌûm מאוּם blemish אֵ֥ין ʔˌên אַיִן [NEG] בָּֽךְ׃ ס bˈāḵ . s בְּ in 4:7. tota pulchra es amica mea et macula non est in teThou art all fair, O my love, and there is not a spot in thee. 7. Thou art all fair, my love; and there is no spot in thee. Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense: 4:6 Доколе день дышит {прохладою}, и убегают тени, пойду я на гору мирровую и на холм фимиама. 4:7 ὅλη ολος whole; wholly καλὴ καλος fine; fair εἶ ειμι be ἡ ο the πλησίον πλησιον near; neighbor μου μου of me; mine καὶ και and; even μῶμος μωμος flaw οὐκ ου not ἔστιν ειμι be ἐν εν in σοί σοι you 4:7 כֻּלָּ֤ךְ kullˈāḵ כֹּל whole יָפָה֙ yāfˌā יָפֶה beautiful רַעְיָתִ֔י raʕyāṯˈî רַעְיָה girl friend וּ û וְ and מ֖וּם mˌûm מאוּם blemish אֵ֥ין ʔˌên אַיִן [NEG] בָּֽךְ׃ ס bˈāḵ . s בְּ in 4:7. tota pulchra es amica mea et macula non est in te Thou art all fair, O my love, and there is not a spot in thee. 7. Thou art all fair, my love; and there is no spot in thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 7: стих составляет заключение первой половины главы и содержит в себе обобщение высказанных доселе похвал совершенствам невесты: здесь она представляется свободною от всякого недостатка или порока и полною всех совершенств. Это изображение невесты отразилось на представленном у св. апостола образе совершенства Церкви (Еф V:27), а в церковно богослужебном употреблении, как было уже упомянуто, перенесено было на чистейший образ Пренепорочной Девы Богоматери. Adam Clarke: Commentary on the Bible - 1831 4:7: Thou art all fair - there is no spot in thee - "My beloved, every part of thee is beautiful; thou hast not a single defect." The description given of the beauties of Daphne, by Ovid, Metam. lib. 1: ver. 497, has some similarity to the above verses: - Spectat inornatos collo pend ere capillos. Et, quid si comantur? ait. Videt igne micantes Sideribus similes oculos; videt oscula, quae non Est vidisse satis. Laudat digitosque, manusque, Brachiaque, et nudos media plus parte lacertos. Si qua latent meliora putat. Her well-turn'd neck he view'd, (her neck was bare), And on her shoulders her disheveled hair. O, were it comb'd, said he, with what a grace Would every waving curl become her face! He view'd her eyes, like heavenly lamps that shone, He view'd her lips, too sweet to view alone; Her taper fingers, and her panting breast. He praises all he sees; and, for the rest, Believes the beauties yet unseen the best. Dryden. Jayadeva describes the beauty of Radha in nearly the same imagery: "Thy lips, O thou most beautiful among women, are a bandhujiva flower; the lustre of the madhuca beams upon thy cheek; thine eye outshines the blue lotos; thy nose is a bud of the tila; the cunda blossom yields to thy teeth. Surely thou descendedst from heaven, O slender damsel! attended by a company of youthful goddesses; and all their beauties are collected in thee." See these poems, and the short notes at the end. The same poet has a parallel thought to that in Sol 4:5, "Thy two breasts," etc. The companions of Radha thus address her: "Ask those two round hillocks which receive pure dew drops from the garland playing on thy neck, and the buds on whose tops start aloft with the thought of thy beloved." Song of Solomon (Canticles) 4:8 Albert Barnes: Notes on the Bible - 1834 4:7: Section 4:7-5:1: The king meeting the bride in the evening of the same day, expresses once more his love and admiration in the sweetest and tenderest terms and figures. He calls her now "bride" (spouse, Sol 4:8) for the first time, to mark it as the hour of their espousals, and "sister-bride" (spouse, Sol 4:9-10, Sol 4:12; Sol 5:1), to express the likeness of thought and disposition which henceforth unites them. At the same time he invites her to leave for his sake her birthplace and its mountain neighborhood, and live henceforth for him alone. Song of Solomon (Canticles) 4:8 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 4:7: Sol 4:1, Sol 5:16; Num 24:5; Psa 45:11, Psa 45:13; Eph 5:25-27; Col 1:22; Pe2 3:14; Jde 1:24; Rev 21:2 Song of Solomon (Canticles) 4:8 Carl Friedrich Keil and Franz Delitzsch This childlike modest disposition makes her yet more lovely in the eyes of the king. He breaks out in these words: 7 Thou art altogether fair, my love, And no blemish in thee. Certainly he means, no blemish either of soul or body. In Song 4:1-5 he has praised her external beauty; but in Song 4:6 her soul has disclosed itself: the fame of her spotless beauty is there extended to her would no less than to her external appearance. And as to her longing after freedom from the tumult and bustle of court life, he thus promises to her: John Gill Thou art all fair, my love,.... Being justified by the righteousness of Christ, washed in his blood, and sanctified by his Spirit; of the title, my "love", see Song 1:9. The church is often said by Christ to be "fair", his "fair one", and the "fairest among women", Song 1:8; but here "all fair", being a perfection of beauty, and perfectly comely through his comeliness: this is said to show her completeness in Christ, as to justification; and that, with respect to sanctification, she had a perfection of parts, though not of degrees; and to observe, that the church and "all" the true members of it were so, the meanest and weakest believer, as well as the greatest and strongest. It is added, there is no spot in thee; not that the saints have no sin in them; nor any committed by them; nor that their sins are not sins; nor that they have no spots in them, with respect to sanctification, which is imperfect; but with respect to their justification, as having the righteousness of Christ imputed to them, and covered with that spotless robe, they are considered as having no spot in them; God sees no sin in them, so as to reckon it to them, and condemn them for it; and they stand unblamable and unreproveable in his sight; and will be presented by Christ, both to himself and to his father, and in the view of men and angels, "not having spot or wrinkle, or any such thing", Eph 5:27, upon them. Robert Jamieson, A. R. Fausset and David Brown Assurance that He is going from her in love, not in displeasure (Jn 16:6-7). all fair--still stronger than Song 1:15; Song 4:1. no spot--our privilege (Eph 5:27; Col 2:10); our duty (2Cor 6:17; Jude 1:23; Jas 1:27).
4:74:7: Ամենեւի՛ն գեղեցիկ ես, մերձաւոր իմ, եւ արատ ինչ ո՛չ գոյ ՚ի քեզ։ 7 Դու բոլորովին գեղեցիկ ես, ո՜վ իմ սիրելի, եւ ոչ մի արատ չկայ քո մէջ: 7 Բոլորովին գեղեցիկ ես, ո՛վ իմ սիրուհիս Եւ քու վրադ արատ չկայ։ Ամենեւին գեղեցիկ ես, մերձաւոր իմ, եւ արատ ինչ ոչ գոյ ի քեզ: 4:7: Ամենեւի՛ն գեղեցիկ ես, մերձաւոր իմ, եւ արատ ինչ ո՛չ գոյ ՚ի քեզ։ 7 Դու բոլորովին գեղեցիկ ես, ո՜վ իմ սիրելի, եւ ոչ մի արատ չկայ քո մէջ: 7 Բոլորովին գեղեցիկ ես, ո՛վ իմ սիրուհիս Եւ քու վրադ արատ չկայ։ zohrab-1805▾ eastern-1994▾ western am▾	4:74:7 Вся ты прекрасна, возлюбленная моя, и пятна нет на тебе! 4:8 δεῦρο δευρο come on; this point ἀπὸ απο from; away Λιβάνου λιβανος bride; daughter-in-law δεῦρο δευρο come on; this point ἀπὸ απο from; away Λιβάνου λιβανος come; go καὶ και and; even διελεύσῃ διερχομαι pass through; spread ἀπὸ απο from; away ἀρχῆς αρχη origin; beginning πίστεως πιστις faith; belief ἀπὸ απο from; away κεφαλῆς κεφαλη head; top Σανιρ σανιρ and; even Ερμων ερμων from; away μανδρῶν μανδρα lion ἀπὸ απο from; away ὀρέων ορος mountain; mount παρδάλεων παρδαλις leopard 4:8 אִתִּ֤י ʔittˈî אֵת together with מִ mi מִן from לְּבָנֹון֙ llᵊvānôn לְבָנֹון Lebanon כַּלָּ֔ה kallˈā כַּלָּה bride אִתִּ֖י ʔittˌî אֵת together with מִ mi מִן from לְּבָנֹ֣ון llᵊvānˈôn לְבָנֹון Lebanon תָּבֹ֑ואִי tāvˈôʔî בוא come תָּשׁ֣וּרִי׀ tāšˈûrî שׁור descend מֵ mē מִן from רֹ֣אשׁ rˈōš רֹאשׁ head אֲמָנָ֗ה ʔᵃmānˈā אֲמָנָה Amana מֵ mē מִן from רֹ֤אשׁ rˈōš רֹאשׁ head שְׂנִיר֙ śᵊnîr שְׂנִיר Senir וְ wᵊ וְ and חֶרְמֹ֔ון ḥermˈôn חֶרְמֹון Hermon מִ mi מִן from מְּעֹנֹ֣ות mmᵊʕōnˈôṯ מְעֹנָה hiding place אֲרָיֹ֔ות ʔᵃrāyˈôṯ אֲרִי lion מֵֽ mˈē מִן from הַרְרֵ֖י harrˌê הַר mountain נְמֵרִֽים׃ nᵊmērˈîm נָמֵר leopard 4:8. veni de Libano sponsa veni de Libano veni coronaberis de capite Amana de vertice Sanir et Hermon de cubilibus leonum de montibus pardorumCome from Libanus, my spouse, come from Libanus, come: thou shalt be crowned from the top of Amana, from the top of Sanir and Hermon, from the dens of the lions, from the mountains of the leopards. 8. Come with me from Lebanon, bride, with me from Lebanon: look from the top of Amana, from the top of Senir and Hermon, from the lions’ dens, from the mountains of the leopards. Thou [art] all fair, my love; [there is] no spot in thee: 4:7 Вся ты прекрасна, возлюбленная моя, и пятна нет на тебе! 4:8 δεῦρο δευρο come on; this point ἀπὸ απο from; away Λιβάνου λιβανος bride; daughter-in-law δεῦρο δευρο come on; this point ἀπὸ απο from; away Λιβάνου λιβανος come; go καὶ και and; even διελεύσῃ διερχομαι pass through; spread ἀπὸ απο from; away ἀρχῆς αρχη origin; beginning πίστεως πιστις faith; belief ἀπὸ απο from; away κεφαλῆς κεφαλη head; top Σανιρ σανιρ and; even Ερμων ερμων from; away μανδρῶν μανδρα lion ἀπὸ απο from; away ὀρέων ορος mountain; mount παρδάλεων παρδαλις leopard 4:8 אִתִּ֤י ʔittˈî אֵת together with מִ mi מִן from לְּבָנֹון֙ llᵊvānôn לְבָנֹון Lebanon כַּלָּ֔ה kallˈā כַּלָּה bride אִתִּ֖י ʔittˌî אֵת together with מִ mi מִן from לְּבָנֹ֣ון llᵊvānˈôn לְבָנֹון Lebanon תָּבֹ֑ואִי tāvˈôʔî בוא come תָּשׁ֣וּרִי׀ tāšˈûrî שׁור descend מֵ mē מִן from רֹ֣אשׁ rˈōš רֹאשׁ head אֲמָנָ֗ה ʔᵃmānˈā אֲמָנָה Amana מֵ mē מִן from רֹ֤אשׁ rˈōš רֹאשׁ head שְׂנִיר֙ śᵊnîr שְׂנִיר Senir וְ wᵊ וְ and חֶרְמֹ֔ון ḥermˈôn חֶרְמֹון Hermon מִ mi מִן from מְּעֹנֹ֣ות mmᵊʕōnˈôṯ מְעֹנָה hiding place אֲרָיֹ֔ות ʔᵃrāyˈôṯ אֲרִי lion מֵֽ mˈē מִן from הַרְרֵ֖י harrˌê הַר mountain נְמֵרִֽים׃ nᵊmērˈîm נָמֵר leopard 4:8. veni de Libano sponsa veni de Libano veni coronaberis de capite Amana de vertice Sanir et Hermon de cubilibus leonum de montibus pardorum Come from Libanus, my spouse, come from Libanus, come: thou shalt be crowned from the top of Amana, from the top of Sanir and Hermon, from the dens of the lions, from the mountains of the leopards. 8. Come with me from Lebanon, bride, with me from Lebanon: look from the top of Amana, from the top of Senir and Hermon, from the lions’ dens, from the mountains of the leopards. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 8-15. Одушевленный любовью к невесте, жених настоятельно призывает ее к себе «с Ливана, с вершин Аманы, Сенира и Ермона — от логовищ львов и барсов» (ст. 8), т. е. оставить дикие и величественные горные возвышенности, близкие к ее родине — г. Сонаму и стремиться жить единою с ним жизнью. Горы, названные в ст. 8, представляют отдельные горные кряжи в горной цепи Ермона (или Аермона) и Ливана, причем Ермон есть еврейское название, соответствующее финикийско-хананейскому Сенир (Втор III:9; Onomast. 30). Слову Амана у LXX-ти придано нарицательное значение: apo archV thV pistewV, слав. из начала веры, что, по мнению проф. Олесницкого, оправдывается записанным в книге Еноха преданием о том, что первые верующие в человечестве жили на горах Ливана (с. 47). Adam Clarke: Commentary on the Bible - 1831 4:8: My spouse - The כלה callah which we translate spouse, seems to have a peculiar meaning. Mr. Harmer thinks the Jewish princess is intended by it; and this seems to receive confirmation from the bridegroom calling her sister, Sol 4:9, that is, one of the same stock and country; and thus different from the Egyptian bride. Mr. Harmer's opinion is very probable, that Two Queens are mentioned in this song: one Pharaoh's daughter, the other a Jewess. See his outlines. But I contend for no system relative to this song. Look from the top of Amana, etc. - Solomon, says Calmet, by an admirable poetic fiction, represents his beloved as a mountain nymph, wholly occupied in hunting the lion and the leopard on the mountains of Lebanon, Amana, Shenir, and Hermon. As a bold and undisciplined virgin, who is unwilling to leave her wild and rural retreats, he invites her to come from those hills; and promises to deck her with a crown and to make her his bride. Thus the poets represent their goddess Diana, and even Venus herself: - Per juga, per sylvas, dumosaque saxa vagatur Nuda genu, vestem ritu succincta Dianae; Hortaturque canes; tutaeque animalia praedae, Aut pronos lepores, aut celsum in cornua cervum, Aut agitat damas: at fortibus abstinet apris. MET. lib. x., ver. 535. Now buskin'd like the virgin huntress goes Through woods, and pathless wilds, and mountain snows. With her own tuneful voice she joys to cheer The panting hounds that chase the flying deer. She runs the labyrinth of the fearful hares, But fearless beasts and dangerous prey forbears. Mount Libanus separates Phoenicia from Syria. Amanus is between Syria and Silicia. Shenir and Hermon are beyond Jordan, to the south of Damascus and Mount Libanus, and northward of the mountains of Gilead. Hermon and Shenir are but different parts of the same chain of mountains which separates Trachonitis, or the country of Manasses, from Arabia Deserta. For these places, see Kg2 5:12, and Deu 3:9, where they are probably meant. Song of Solomon (Canticles) 4:9 Albert Barnes: Notes on the Bible - 1834 4:8: The order and collocation of words in the Hebrew is grand and significant. With me from Lebanon, O bride, with me from Lebanon thou shalt come, shalt look around (or wander forth) from the height (literally "head") of Amana, from the height of Shenir and Hermon, from dens of lions, from mountain-haunts of leopards. It is evidently a solemn invitation from the king in the sense of Psa 45:10-11. Four peaks in the same mountain-system are here named as a poetical periphrasis for northern Palestine, the region in which is situated the native home of the bride. (1) Amana (or Abana, Kg2 5:12), that part of the Anti-libanus which overlooks Damascus. (2) Shenir or Senir, another peak of the same range (according to Deu 3:9, the Amorite name for Hermon, but spoken of here and in Ch1 5:23 as distinct from it). (3) Hermon, the celebrated mountain which forms the culminating point of the Anti-libanus, on the northeastern border of the holy land. (4) Lebanon, properly the western range overlooking the Mediterranean, but here used as a common designation for the whole mountain system. Leopards are still not unfrequently seen there, but the lion has long since disappeared. Song of Solomon (Canticles) 4:9 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 4:8: with me: Sol 2:13, Sol 7:11; Psa 45:10; Pro 9:6; Joh 12:26; Col 3:1, Col 3:2 from Lebanon: Deu 3:25 Shenir: Deu 3:9; Jos 12:1 from the lions': Psa 76:1, Psa 76:4 Song of Solomon (Canticles) 4:9 Carl Friedrich Keil and Franz Delitzsch 8 With me from Lebanon, my bride, With me from Lebanon shalt thou come; Shalt look from the top of Amana, From the top of Shenir and Hermon, From dens of lions, From mountains of leopards. Zckl. interprets אתּי in the sense of אלי, and תּשׁוּרי in the sense of journeying to this definite place: "he announces to her in overflowing fulness of expression that from this time forth, instead of the lonely mountainous regions, and the dangerous caves and dens, she shall inhabit with him the royal palace." Thus also Kingsbury. But the interpretation, however plausible, cannot be supported. For (1) such an idea ought to be expressed either by תב אלי or by תשׁבי ואתּי תב, instead of אתּי תּב; (2) Shulamith is not from Lebanon, nor from the Anti-Libanus, which looks toward Damascus; (3) this would be no answer to Shulamith's longing for lonely quietness. We therefore hold by our explanation given in 1851. He seeks her to go with him up the steep heights of Lebanon, and to descend with him from thence; for while ascending the mountain one has no view before him, but when descending he has the whole panorama of the surrounding region lying at his feet. Thus תשׁ is not to be understood as at Is 57:9, where it has the meaning of migrabas, but, as at Num 23:9, it means spectabis. With מר the idea of prospect lies nearer than that of descending; besides, the meaning spectare is secondary, for שׁוּר signifies first "to go, proceed, journey," and then "going to view, to go in order to view." Sêr in Arab. means "the scene," and sêr etmek in Turkish, "to contemplate" (cf. Arab. tamashy, to walk, then, to contemplate). Lebanon is the name of the Alpine range which lies in the N.-W. of the Holy Land, and stretches above 20 (German) miles from the Leontes (Nahr el-Kasme) northwards to the Eleutheros (Nahr el-Kebr). The other three names here found refer to the Anti-Libanus separated from the Lebanon by the Coelo-Syrian valley, and stretching from the Banis northwards to the plain of Hamth. Amana denotes that range of the Anti-Libanus from which the springs of the river Amana issue, one of the two rivers which the Syrian captain (4Kings 5:12) named as better than all the waters of Israel. These are the Amana and Pharpar, i.e., the Barad and A'wadsh; to the union of the Barad (called by the Greeks Chrysorrhoas, i.e., "golden stream") with the Feidshe, the environs of Damascus owe their ghuwdat, their paradisaical beauty. Hermon (from חרם, to cut of; cf. Arab. kharom and makhrim, the steep projection of a mountain) is the most southern peak of the Anti-Libanus chain, the lofty mountains (about 10, 000 feet above the level of the sea) which form the north-eastern border of Palestine, and from which the springs of the Jordan take their rise. Another section of the Anti-Libanus range is called Senir, not Shenir. The name, in all the three places where it occurs (Deut 3:9; 1Chron 5:23), is, in accordance with tradition, to be written with Sin. The Onkelos Targum writes סריון; the Jerusalem paraphrases, טורא דמסרי פירוי (the mountain whose fruits become putrid, viz., on account of their superabundance); the Midrash explains otherwise: שהוא שובא הניר (the mountain which resists being broken up by the plough), - everywhere the writing of the word with the letter Sin is supposed. According to Deut 3:9, this was the Amorite name of Hermon. The expression then denotes that the Amorites called Hermon - i.e., the Anti-Libanus range, for they gave the name of a part to the whole range - by the name Senr; Abulfeda uses Arab. snîr as the name of the part to the north of Damascus, with which the statement of Schwarz (Das h. Land, p. 33) agrees, that the Hermon (Anti-Libanus) to the north-west of Damascus is called Senr. נמרים, panthers, to the present day inhabit the clefts and defiles of the Lebanon, and of the Anti-Libanus running parallel to it; whereas lions have now altogether disappeared from the countries of the Mediterranean. In Solomon's time they were to be met with in the lurking-places of the Jordan valley, and yet more frequently in the remote districts of the northern Alpine chains. From the heights of these Alps Solomon says Shulamith shall alone with him look down from where the lions and panthers dwell. Near these beasts of prey, and yet inaccessible by them, shall she enjoy the prospect of the extensive pleasant land which was subject to the sceptre of him who held her safe on these cliffs, and accompanied her over these giddy heights. If "mountain of myrrh," so also "the top of Amana" is not without subordinate reference. Amana, proceeding from the primary idea of firmness and verification, signifies fidelity and the faithful covenant as it is established between God and the congregation, for He betrothes it to Himself b'mwnh ("in faithfulness"), Hos 2:22 [20]; the congregation of which the apostle (Eph 5:27) says the same as is here said by Solomon of Shulamith. Here for the first time he calls her כלה, not כּלּתי; for that, according to the usus loq., would mean "my daughter-in-law." Accordingly, it appears that the idea of "daughter-in-law" is the primary, and that of "bride" the secondary one. כּלה, which is = כּלוּלה, as חלּה, a cake, is = חלוּלה, that which is pierced through (cf. כּלוּלות, being espoused; Jer 2:2), appears to mean (Note: L. Geiger's Ursprung d. Sprach. p. 227; cf. 88.) (cf. what was said regarding חתן under Song 3:11) her who is comprehended with the family into which, leaving her parents' house, she enters; not her who is embraced = crowned with a garland (cf. Arab. qkll, to be garlanded; tēklîl, garlanding; iklil, Syr. kelilo, a wreath), or her who is brought to completion (cf. the verb, Ezek 27:4, Ezek 27:11), i.e., has reached the goal of her womanly calling. Besides, כּלה, like "Braut" in the older German (e.g., Gudrun), means not only her who is betrothed, but also her who has been lately married. Geneva 1599 (d) Come with me from Lebanon, [my] spouse, with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions' dens, from the mountains of the leopards. (d) Christ promises his Church to call his faithful from all the corners of the world. John Gill Come with me from Lebanon, my spouse, with me from Lebanon,.... This is a new title given the church, my "spouse"; here first mentioned, because the day of espousals was over, Song 3:11; and having on the wedding garment, in which she was so fair and spotless, as before described, she looked somewhat like a bride, and the spouse of Christ; and is chiefly used by Christ, to prevail upon her to go with him, which relation, duty, and affection, obliged her to do. The invitation is to come with him from Lebanon, which is repeated, to show earnestness and vehemency; not Lebanon, literally taken, a mountain to the north of the land of Canaan, famous for odoriferous trees, and where to be was delightful; but figuratively, the temple, made of the wood of Lebanon, and Jerusalem, in which it was, which in Christ's time was a den of thieves, and from whence Christ called out his people; or this being a pleasant mountain, may signify those carnal sensual pleasures, from which Christ calls his people off. Some render the words, "thou shalt come with me", &c. (u), being influenced by the powerful grace of Christ, and drawn by his love; and what he invites and exhorts unto, he gives grace to enable to perform; look from the top of Amana, from the top of Shenir and Hermon, from the lions' dens, from the mountains of the leopards; Amana is thought by some to be the mountain which divided Cilicia from Syria, taken notice of by several writers (w); but it seems too distant from Lebanon; perhaps it is the same with Abana, from whence was a river of that name, 4Kings 5:12; where, in the "Keri" or margin, it is read Amana; so the Targum here explains it of the people that dwelt by the river Amana, which washed the country of Damascus: Jarchi takes it to be the same with Hor, a mountain on the northern border of Israel; and indeed, wherever mention is made of this mountain, the Targum has it, Taurus Umanus; and, according to Ptolemy (x), Amanus was a part of Mount Taurus, with which it is joined by Josephus (y); and with that and Lebanon, and Carmel, by Aelianus (z), Shenir and Hermon were one and the same mountain, called by different names; Hermon might be the common name to the whole; and that part of it which belonged to the Sidonians was called by them Sirion; and that which the Amorites possessed Shenir, Deut 3:9; Now all these mountains might be called "dens of lions", and "mountains of leopards"; both because inhabited by such beasts of prey; hence we read of the lions of Syria (a), and of leopards (b) in those parts; in the land of Moab, and in the tribe of Gad, were places called Bethnimrah, and the waters of Nimrim, which seem to have their names from leopards that formerly haunted those places, Num 32:36; or because inhabited by cruel, savage, and tyrannical persons; particularly Amana, in Cilicia or Syria, as appears from Strabo (c), Lucan (d), and Cicero (e); and Shenir and Hermon were formerly, as Jarchi observes, the dens of those lions, Og king of Bashan, and Sihon king of the Amorites: unless rather these were the names of some places near Lebanon; for Adrichomius (f) says, "the mountain of the leopards, which was round and high, was two miles from Tripoli northward, three from Arce southward, and one from Lebanon.'' Now these words may be considered as a call of Christ to his people, to come out from among wicked men, comparable to such creatures; and he makes use of two arguments to enforce it: the one is taken from the nature of such men, and the danger of being with them; who are like to lions, for their cruel and persecuting temper; and to leopards, for their being full of the spots of sin; and for their craftiness and malice, exercised towards those who are quiet in the land; and for their swiftness and readiness to do mischief; wherefore it must be both uncomfortable and unsafe to be with such persons: the other argument is taken from their enjoyment of Christ's company and presence, which must be preferable to theirs, for pleasure, profit, and safety, and therefore most eligible. Besides, Christ chose not to go without his church; she was so fair, as before described, and so amiable and lovely in his sight, as follows. (u) "venies", Pagninus, Montanus, Mercerus, Junius & Tremellius. (w) Plin. Nat. Hist. l. 5. c. 22. Mela de Situ Orbis, l. 1. c. 12. Solin. Polyhistor. c. 51. (x) Geograph. l. 5. c. 8. (y) Antiqu. l. 5. c. 6. s. 1. (z) De Animal. l. 5. c. 56. (a) Aristot. Hist. Animal. l. 6. c. 3, Plin. Nat. Hist. l. 8. c. 16. (b) Vid. Ignatii Epist. ad Roman. p. 58. Brocard. in Cocceii Lexic. p. 123. (c) Geograph. l. 14. p. 465. & l. 16. p. 517. (d) Pharsalia, l. 3. v. 244. "vencre feroces, et cultor", Amana. (e) Ad Attic. l. 5. Ep. 20. (f) Theatrum Terrae Sanctae, p. 186. John Wesley Come - Unto the mountains of myrrh. Look - To the place to which I invite thee to go, which from those high mountains thou mayest easily behold. Of Leopards - From these or other mountains, which are inhabited by lions and leopards. This seems to be added as an argument to move the spouse to go with him, because the places where now she was, were not only barren, but also dangerous. Robert Jamieson, A. R. Fausset and David Brown Invitation to her to leave the border mountains (the highest worldly elevation) between the hostile lands north of Palestine and the Promised Land (Ps 45:10; Phil 3:13). Amana--south of Anti-Libanus; the river Abana, or Amana, was near Damascus (4Kings 5:12). Shenir--The whole mountain was called Hermon; the part held by the Sidonians was called Sirion; the part held by the Amorites, Shenir (Deut 3:9). Infested by the devouring lion and the stealthy and swift leopard (Ps 76:4; Eph 6:11; 1Pet 5:8). Contrasted with the mountain of myrrh, &c. (Song 4:6; Is 2:2); the good land (Is 35:9). with me--twice repeated emphatically. The presence of Jesus Christ makes up for the absence of all besides (Lk 18:29-30; 2Cor 6:10). Moses was permitted to see Canaan from Pisgah; Peter, James, and John had a foretaste of glory on the mount of transfiguration.
4:84:8: Ե՛կ ՚ի Լիբանանէ հարսն, ե՛կ այսր ՚ի Լիբանանէ. եկեսցես եւ անցցես ՚ի գլխոյ հաւատոց՝ ՚ի կատարէ Սանիրայ եւ Հերմոնի, ՚ի մայրեաց առիւծուց, եւ ՚ի լերանց ընծուց[8679]։ [8679] Ոմանք. Ե՛կ ՚ի Լիբանանէ. եկե՛՛... իսկզբան հաւատոյ, ՚ի գլխոյ. կամ՝ ՚ի գլուխ Սանիրայ... ՚ի մորեաց առեւծուց, եւ ՚ի լերանց ընձուց։ 8 Ե՛կ Լիբանանից, ո՜վ հարս, այստե՛ղ եկ Լիբանանից. արի անցի՛ր Հաւատքի գագաթից, Սանիրի եւ Հերմոնի կատարներից, առիւծների որջերից եւ ինձերի լեռներից: 8 Ո՛վ իմ հարսս, ինծի հետ Լիբանանէն եկո՛ւր, Ինծի հետ Լիբանանէն եկո՛ւր. Ամանայի գագաթէն, Սանիրի ու Հերմոնի գագաթէն, Առիւծներու մորիներէն ու ինձերու լեռներէն նայէ։ Եկ ի Լիբանանէ, հարսն, եկ այսր ի Լիբանանէ. եկեսցես ^[60]եւ անցցես ի գլխոյ հաւատոց`` ի կատարէ Սանիրայ եւ Հերմոնի, ի մորեաց առիւծուց, եւ ի լերանց ընծուց: 4:8: Ե՛կ ՚ի Լիբանանէ հարսն, ե՛կ այսր ՚ի Լիբանանէ. եկեսցես եւ անցցես ՚ի գլխոյ հաւատոց՝ ՚ի կատարէ Սանիրայ եւ Հերմոնի, ՚ի մայրեաց առիւծուց, եւ ՚ի լերանց ընծուց[8679]։ [8679] Ոմանք. Ե՛կ ՚ի Լիբանանէ. եկե՛՛... իսկզբան հաւատոյ, ՚ի գլխոյ. կամ՝ ՚ի գլուխ Սանիրայ... ՚ի մորեաց առեւծուց, եւ ՚ի լերանց ընձուց։ 8 Ե՛կ Լիբանանից, ո՜վ հարս, այստե՛ղ եկ Լիբանանից. արի անցի՛ր Հաւատքի գագաթից, Սանիրի եւ Հերմոնի կատարներից, առիւծների որջերից եւ ինձերի լեռներից: 8 Ո՛վ իմ հարսս, ինծի հետ Լիբանանէն եկո՛ւր, Ինծի հետ Լիբանանէն եկո՛ւր. Ամանայի գագաթէն, Սանիրի ու Հերմոնի գագաթէն, Առիւծներու մորիներէն ու ինձերու լեռներէն նայէ։ zohrab-1805▾ eastern-1994▾ western am▾	4:84:8 Со мною с Ливана, невеста! со мною иди с Ливана! спеши с вершины Аманы, с вершины Сенира и Ермона, от логовищ львиных, от гор барсовых! 4:9 ἐκαρδίωσας καρδιοω us ἀδελφή αδελφη sister μου μου of me; mine νύμφη νυμφη bride; daughter-in-law ἐκαρδίωσας καρδιοω us ἑνὶ εις.1 one; unit ἀπὸ απο from; away ὀφθαλμῶν οφθαλμος eye; sight σου σου of you; your ἐν εν in μιᾷ εις.1 one; unit ἐνθέματι ενθεμα neck σου σου of you; your 4:9 לִבַּבְתִּ֖נִי libbavtˌinî לבב stir אֲחֹתִ֣י ʔᵃḥōṯˈî אָחֹות sister כַלָּ֑ה ḵallˈā כַּלָּה bride לִבַּבְתִּ֨ינִי֙ libbavtˈînî לבב stir בְּב bᵊ בְּ in אַחַ֣תאחד ʔaḥˈaṯ אֶחָד one מֵ mē מִן from עֵינַ֔יִךְ ʕênˈayiḵ עַיִן eye בְּ bᵊ בְּ in אַחַ֥ד ʔaḥˌaḏ אֶחָד one עֲנָ֖ק ʕᵃnˌāq עֲנָק necklace מִ mi מִן from צַּוְּרֹנָֽיִךְ׃ ṣṣawwᵊrōnˈāyiḵ צַוְּרֹנִים necklace 4:9. vulnerasti cor meum soror mea sponsa vulnerasti cor meum in uno oculorum tuorum et in uno crine colli tuiThou hast wounded my heart, my sister, my spouse, thou hast wounded my heart with one of thy eyes, and with one hair of thy neck. 9. Thou hast ravished my heart, my sister, bride; thou hast ravished my heart with one of thine eyes, with one chain of thy neck. Come with me from Lebanon, [my] spouse, with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions' dens, from the mountains of the leopards: 4:8 Со мною с Ливана, невеста! со мною иди с Ливана! спеши с вершины Аманы, с вершины Сенира и Ермона, от логовищ львиных, от гор барсовых! 4:9 ἐκαρδίωσας καρδιοω us ἀδελφή αδελφη sister μου μου of me; mine νύμφη νυμφη bride; daughter-in-law ἐκαρδίωσας καρδιοω us ἑνὶ εις.1 one; unit ἀπὸ απο from; away ὀφθαλμῶν οφθαλμος eye; sight σου σου of you; your ἐν εν in μιᾷ εις.1 one; unit ἐνθέματι ενθεμα neck σου σου of you; your 4:9 לִבַּבְתִּ֖נִי libbavtˌinî לבב stir אֲחֹתִ֣י ʔᵃḥōṯˈî אָחֹות sister כַלָּ֑ה ḵallˈā כַּלָּה bride לִבַּבְתִּ֨ינִי֙ libbavtˈînî לבב stir בְּב bᵊ בְּ in אַחַ֣תאחד ʔaḥˈaṯ אֶחָד one מֵ mē מִן from עֵינַ֔יִךְ ʕênˈayiḵ עַיִן eye בְּ bᵊ בְּ in אַחַ֥ד ʔaḥˌaḏ אֶחָד one עֲנָ֖ק ʕᵃnˌāq עֲנָק necklace מִ mi מִן from צַּוְּרֹנָֽיִךְ׃ ṣṣawwᵊrōnˈāyiḵ צַוְּרֹנִים necklace 4:9. vulnerasti cor meum soror mea sponsa vulnerasti cor meum in uno oculorum tuorum et in uno crine colli tui Thou hast wounded my heart, my sister, my spouse, thou hast wounded my heart with one of thy eyes, and with one hair of thy neck. 9. Thou hast ravished my heart, my sister, bride; thou hast ravished my heart with one of thine eyes, with one chain of thy neck. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 9-11. Изображают то восторженное впечатление, какое произвела на жениха — царя невеста своею привлекательною внешностью, а еще более, конечно, своими духовными достоинствами (к ст. 10: ср. Песнь I:1). При этом особенная близость возлюбленной к возлюбленному выражается не только названием невеста (ст. 8, 11), но и двойным: «сестра, моя невеста» (ст. 9, 10, 12) По замечанию Мидраша (IV, 10–11), Израиль десять раз в Писании назван невестою: шесть раз в Песни Песней, и четыре раза у пророков, именно: три раза у Исаии XLIX:18; LXI:10; LXII:5, и один раз у Иеремии VII:34, — по числу десяти заповедей; и эта невеста наряжается в 24: украшения, поименованные у Исаии III:18–28: — по числу священных книг Ветхого Завета (s. 123–124). Характеристика невесты в ст. 11, как обилующей медом и молоком, сама собою напоминает библейскую характеристику Святой Земли или Палестины, как земли, текущей молоком и медом (Исх III:17: и др). О благоухании Ливана ср. Ос XIV. 7. Matthew Henry: Concise Commentary on the Whole Bible - 1706 8 Come with me from Lebanon, my spouse, with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions' dens, from the mountains of the leopards. 9 Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thine eyes, with one chain of thy neck. 10 How fair is thy love, my sister, my spouse! how much better is thy love than wine! and the smell of thine ointments than all spices! 11 Thy lips, O my spouse, drop as the honeycomb: honey and milk are under thy tongue; and the smell of thy garments is like the smell of Lebanon. 12 A garden inclosed is my sister, my spouse; a spring shut up, a fountain sealed. 13 Thy plants are an orchard of pomegranates, with pleasant fruits; camphire, with spikenard, 14 Spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices: These are still the words of Christ to his church, expressing his great esteem of her and affection to her, the opinion he had of her beauty and excellency, the desire he had of, and the delight he had in, her converse and society. And so ought men to love their wives as Christ loves the church, and takes pleasure in it as if it were spotless and had no fault, when yet it is compassed with infirmity. Now, observe here, I. The endearing names and titles by which he calls her, to express his love to her, to assure her of it, and to engage and excite her love to him. Twice here he calls her My spouse (v. 8, 11) and three times My sister, my spouse, v. 9, 10, 12. Mention was made (ch. iii. 11) of the day of his espousals, and, after that, she is called his spouse, not before. Note, There is a marriage-covenant between Christ and his church, between Christ and every true believer. Christ calls his church his spouse, and his calling her so makes her so. "I have betrothed thee unto me for ever; and, as the bridegroom rejoices over the bride, so shall thy God rejoice over thee." He is not ashamed to own the relation, but, as becomes a kind and tender husband, he speaks affectionately to her, and calls her his spouse, which cannot but strongly engage her to be faithful to him. Nay, because no one relation among men is sufficient to set forth Christ's love to his church, and to show that all this must be understood spiritually, he owns her in two relations, which among men are incompatible, My sister, my spouse. Abraham's saying of Sarah, She is my sister, was interpreted as a denying of her to be his wife; but Christ's church is to him both a sister and a spouse, as Matt. xii. 50, a sister and mother. His calling her sister is grounded upon his taking our nature upon him in his incarnation, and his making us partakers of his nature in our sanctification. He clothed himself with a body (Heb. ii. 14), and he clothes believers with his Spirit (1 Cor. vi. 17), and so they become his sisters. They are children of God his Father (2 Cor. vi. 18) and so they become his sisters; he that sanctifies, and those that are sanctified, are all of one (Heb. ii. 11); and he owns them, and loves them, as his sisters. II. The gracious call he gives her to come along with him as a faithful bride, that must forget her own people and her father's house, and leave all to cleave to him. Ubi tu Caius, ibi ego Caia--Where thou Caius art, I Caia will be. Come with me from Lebanon, v. 8. 1. It is a precept; so we take it, like that (ch. ii. 10, 13), Rise up, and come away. All that have by faith come to Christ must come with Christ, in holy obedience to him and compliance with him. Being joined to him, we must walk with him. This is his command to us daily: "Come with me, my spouse; come with me to God as a Father; come with me onward, heavenward; come forward with me; come up with me; come with me from Lebanon, from the top of Amana, from the lions' dens." These mountains are to be considered, (1.) As seemingly delightful places. Lebanon is called that goodly mountain, Deut. iii. 25. We read of the glory of Lebanon (Isa. xxxv. 2) and its goodly smell, Hos. xiv. 6. We read of the pleasant dew of Hermon (Ps. cxxxiii. 3) and the joy of Hermon (Ps. lxxxix. 12); and we may suppose the other mountains here mentioned to be pleasant ones, and so this is Christ's call to his spouse to come off from the world, all its products, all its pleasures, to sit loose to all the delights of sense. All those must do so that would come with Christ; they must take their affections off from all present things; yea, though they be placed at the upper end of the world, on the top of Amana and the top of Shenir, though they enjoy the highest satisfactions the creature can propose to give, yet they must come away from them all, and live above the tops of the highest hills on earth, that they may have their conversation in heaven. Come from those mountains, to go along with Christ to the holy mountain, the mountain of myrrh, v. 6. Even while we have our residence on these mountains, yet we must look for them, look above them. Shall we lift up our eyes to the hills? No; our help comes from the Lord, Ps. cxxi. 1, 2. We must look beyond them, to the things that are not seen (as these high hills are), that are eternal. From the tops of Shenir and Hermon, which were on the other side Jordan, as from Pisgah, they could see the land of Canaan; from this world we must look forward to the better country. (2.) They are to be considered as really dangerous. These hills indeed are pleasant enough, but there are in them lions' dens; they are mountains of the leopards, mountains of prey, though they seem glorious and excellent, Ps. lxxvi. 4. Satan, that roaring lion, in the prince of this world; in the things of it he lies in wait to devour. On the tops of these mountains there are many dangerous temptations to those who would take up their residence in them; and therefore come with me from them; let us not set our hearts upon the things of this world, and then they can do us no hurt. Come with me from the temples of idolaters, and the societies of wicked people (so some understand it); come out from among them, and be you separate. Come from under the dominion of your own lusts, which are as lions and leopards, fierce upon us, and making us fierce. 2. It may be taken as a promise: Thou shalt come with me from Lebanon, from the lions' dens; that is, (1.) "Many shall be brought home to me, as living members of the church, from every point, from Lebanon in the north, Amana in the west, Hermon in the east, Shenir in the south, from all parts, to sit down with Abraham, Isaac, and Jacob," Matt. viii. 11. See Isa. xlix. 11, 12. Some from the tops of these mountains, some of the great men of this world, shall give themselves to Christ. (2.) The church shall be delivered from her persecutors, in due time; though now she dwells among lions (Ps. lvii. 4), Christ will take her with himself from among their dens. III. The great delight Christ takes in his church and in all believers. He delights in them, 1. As in an agreeable bride, adorned for her husband (Rev. xxi. 2), who greatly desires her beauty, Ps. xlv. 11. No expressions of love can be more passionate than these here, in which Christ manifests his affection to his church; and yet that great proof of his love, his dying for it, that he might present it to himself a glorious church, goes far beyond them all. A spouse so dearly bought and paid for could not but be dearly loved. Such a price being given for her, a high value must needs be put upon her accordingly; and both together may well set us a wondering at the height and depth, and length and breadth, of the love of Christ, which surpasses knowledge, that love in which he gave himself for us and gives himself to us. Observe, (1.) How he is affected towards his spouse: Thou hast ravished my heart; the word is used only here. Thou hast hearted me, or Thou has unhearted me. New words are coined to express the inexpressibleness of Christ's surprising love to his church; and the strength of that love is set forth by that which is a weakness in men, the being so much in love with one object as to be heartless to every thing else. This may refer to that love which Christ had to the chosen remnant, before the worlds were, when his delights were with the sons of men (Prov. viii. 31), that first love, which brought him from heaven to earth, to seek and save them at such vast expense, yet including the complacency he takes in them when he has brought them to himself. Note, Christ's heart is upon his church; so it has appeared all along. His treasure is in it; it is his peculiar treasure (Exod. xix. 5); and therefore there his heart is also. "Never was love like unto the love of Christ, which made him even mindless of himself, when he emptied himself of his glory, and despised all shame and pain, for our sakes. The wound of love towards us, which he had from eternity in himself, made him neglect all the wounds and reproaches of the cross;" so Bishop Reynolds. Thus let us love him. (2.) What it is that thus affects him with delight. [1.] The regard she has to him: Thou hast ravished my heart with one of thy eyes, those doves' eyes, clear and chaste (which were commended, v. 1), with one glance of those eyes. Christ is wonderfully pleased with those that look unto him as their Saviour, and through the eye of faith dart their affections to him, above any rival whatsoever, and whose eyes are ever towards him; he is soon aware of the first look of a soul towards him and meets it with his favours. [2.] The ornaments she has from him, that is, the obedience she yields to him, for that is the chain of her neck, the graces that enrich her soul, which are connected as links in chain, the exercise of these graces in a conversation which adorns both herself and the doctrine of Jesus Christ, which she professes to believe (as a gold chain is an ornament to persons of quality), and an entire submission to the commanding power of his love. Having shaken off the bands of our neck, by which we were tied to this world (Isa. lii. 2), and the yoke of our transgressions, we are bound with the cords of love, as chains of gold, to Jesus Christ, and our necks are brought under his sweet and easy yoke, to drawn in it. This recommends us to Jesus Christ, for this is that true wisdom which, in his account, is an ornament of grace unto the head and chains about the neck, Prov. i. 9. [3.] The affection she has for him: How fair is thy love! how beautiful is it! Not only thy love itself, but all the fruits and products of it, its working in the heart, its works in the life. How well does it become a believer thus to love Christ, and what a pleasure does Christ take in it! Nothing recommends us to Christ as this does. How much better is thy love than wine, than all the wine that was poured out to the Lord in the drink-offerings! Hence the fruit of the vine is said to cheer God and man, Judges ix. 13. She had said of Christ's love, It is better than wine (ch. i. 2), and now Christ says so of hers; there is nothing lost by praising Christ, nor will he be behindhand with his friends in kindness. [4.] The ointments, the odours wherewith she is perfumed, the gifts and graces of the Spirit, her good works, which are an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God, Phil. iv. 18. The smell of thy ointment is better than all spices, such as the queen of Sheba presented to Solomon, camel-loads of them (1 Kings x. 2), or, rather, than all the spices that were used in compounding the holy incense which was burned daily on the golden altar. Love and obedience to God are more pleasing to Christ than sacrifice or incense. The smell of her garments too, the visible profession she makes of religion, and relation to Christ, before men, and wherein she appears to the world, this is very grateful to Christ, as the smell of Lebanon. Christ having put upon his spouse the white raiment of his own righteousness (Rev. iii. 18), and the righteousness of saints (Rev. xix. 8), and this perfumed with holy joy and comfort, he is well pleased with it. [5.] Her words, both in her devotion to God and her discourses with men (v. 11): Thy lips O my spouse! drop as the honeycomb, drop that which is very sweet, and drop it freely and plentifully. If what God speaks to us be sweeter to us than the honey and the honeycomb (Ps. xix. 10), what we say to him in prayer and praise shall also be pleasing to him: Sweet is thy voice. And if out of a good treasure in the heart we bring forth good things, if our speech be always with grace, if our lips use knowledge aright, if they disperse knowledge, they then, in Christ's account, even drop the honeycomb, out-drop it. Honey and milk (the two staple commodities of Canaan) are under thy tongue; that is, in thy heart, not only reserved there for thy own use as a sweet morsel for thyself, but ready there for the use of others. In the word of God there is sweet and wholesome nourishment, milk for babes, honey for those that are grown up. Christ is well-pleased with those that are full of his word. 2. As in a pleasant garden. And well may a very great delight be compared to the delight taken in a garden, when the happiness of Adam in innocency was represented by the putting of him into a garden, a garden of pleasure. This comparison is pursued, v. 12-14. The church is fitly compared to a garden, to a garden which, as was usual, had a fountain in it. Where Solomon made himself gardens and orchards he made himself pools of water (Eccl. ii. 5, 6), not only for curiosity and diversion, in water-works, but for use, to water the gardens. Eden was well watered, Gen. ii. 10; xiii. 10. Observe, (1.) The peculiarity of this garden: It is a garden enclosed, a paradise separated from the common earth. It is appropriated to God; he has set it apart for himself; Israel is God's portion, the lot of his inheritance. It is enclosed for secresy; the saints are God's hidden ones, therefore the world knows them not; Christ walks in his garden unseen. It is enclosed for safety; a hedge of protection is made about it, which all the powers of darkness cannot either find or make a gap in. God's vineyard is fenced (Isa. v. 2); there is a wall about it, a wall of fire. It has a spring in it, and a fountain, but it is a spring shut up and a fountain sealed, which sends its streams abroad (Prov. v. 16), but is itself carefully locked up, that it may not by any injurious hand be muddied or polluted. The souls of believers are as gardens enclosed; grace in them is as a spring shut up there in the hidden man of the heart, where the water that Christ gives is a well of living water, John iv. 14; vii. 38. The Old-Testament church was a garden enclosed by the partition wall of the ceremonial law. The Bible was then a spring shut up and a fountain sealed; it was confined to one nation; but now the wall of separation is removed, the gospel preached to every nation, and in Jesus Christ there is neither Greek nor Jew. (2.) The products of this garden. It is as the garden of Eden, where the Lord God made to grow every tree that is pleasant to the sight and good for food, Gen. ii. 9. Thy plants, or plantations, are an orchard of pomegranates with pleasant fruits, v. 13. It is not like the vineyard of the man void of understanding, that was all grown over with thorns and nettles; but here are fruits, pleasant fruits, all trees of frankincense, and all the chief spices, v. 14. Here is a great plenty of fruits and great variety, nothing wanting which might either beautify or enrich this garden, might make it either delightful or serviceable to its great Lord. Every thing here is the best of the kind. Their chief spices were much more valuable, because much more durable, than the choicest of our flowers. Solomon was a great master in botany as well as other parts of natural philosophy; he treated largely of trees (1 Kings iv. 33), and perhaps had reference to some specific qualities of the fruits here specified, which made them very fit for the purpose for which he alludes to them; but we must be content to observe, in general, the saints in the church, and graces in the saints, are very fitly compared to these fruits and spices; for, [1.] They are planted, and do not grow of themselves; the trees of righteousness are the planting of the Lord (Isa. lxi. 3); grace springs from an incorruptible seed. [2.] They are precious and of high value; hence we read of the precious sons of Zion and their precious faith; they are plants of renown. [3.] They are pleasant, and of a sweet savour to God and man, and, as strong aromatics, diffuse their fragrancy. [4.] They are profitable and of great use. Saints are the blessings of this earth, and their graces are their riches, with which they trade as the merchants of the east with their spices. [5.] They are permanent, and will be preserved to good purpose, when flowers are withered and good for nothing. Grace, ripened into glory, will last for ever. Adam Clarke: Commentary on the Bible - 1831 4:9: Thou hast ravished my heart - לבבתני libbabtini, "Thou hast hearted me," i.e., taken away my heart; as we say, "He has barked the tree," i.e., he has stripped it of its bark; "He has fleeced the flock," i.e., deprived them of their wool. With one of thine eyes - באצד מעיניך beachad meeynayich. This has been thought a harsh expression, and various emendations have been sought. The Masoretes have put באצת beachath, "at once," in the margin; and this is confirmed by twenty of Kennicott's MSS. but De Rossi does not notice it. It is scarceiy necessary; the sense to me is clear and good without it. "Even one of thine eyes, or one glance of thine eyes, has been sufficient to deprive me of all power; it has completely overcome me;" for glance may be understood, and such forms of speech are common in all languages, when speaking on such subjects. If even taken literally, the sense is good; for the poet may refer to a side glance, shot in passing by or turning away, where only one eye could be seen. I think this a better sense than that which is obtained from the Masoretic emendation. With one chain of thy neck - Probably referring to the play of the cervical muscles, rather than to necklaces, or ringlets of hair. Song of Solomon (Canticles) 4:10 Albert Barnes: Notes on the Bible - 1834 4:9 With one of thine eyes - Rather, with one look of thine. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 4:9: ravished: or, taken away, etc my sister: Sol 4:10, Sol 4:12, Sol 5:1, Sol 5:2; Gen 20:12; Mat 12:50; Co1 9:5; Heb 2:11-14 my spouse: Sol 3:11; Psa 45:9; Isa 54:5, Isa 62:5; Eze 16:8; Hos 2:19, Hos 2:20; Joh 3:29; Co2 11:2; Rev 19:7, Rev 19:8, Rev 21:2, Rev 21:9, Rev 21:10 thou hast: Sol 6:12, Sol 7:5, Sol 7:6, Sol 7:10; Pro 5:19, Pro 5:20; Zep 3:17 with one of: Sol 1:15, Sol 6:5 one chain: Sol 1:10 Song of Solomon (Canticles) 4:10 Carl Friedrich Keil and Franz Delitzsch All that the king calls his, she now can call hers; for she has won his heart, and with his heart himself and all that is his. 9 Thou hast taken my heart, my sister-bride; Thou hast taken my heart with one of thy glances, With a little chain of thy necklace. The Piel לבּב may mean to make courageous, and it actually has this meaning in the Aram., wherefore the Syr. retains the word; Symm. renders it by ἐθάρσυνάς με. But is it becoming in a man who is no coward, especially in a king, to say that the love he cherishes gives him heart, i.e., courage? It might be becoming, perhaps, in a warrior who is inspired by the thought of his beloved, whose respect and admiration he seeks to gain, to dare the uttermost. But Solomon is no Antar, no wandering knight. (Note: A specimen of Bttcher's interpretation: "What is more natural than to suppose that the keeper of a vineyard showed herself with half of her head and neck exposed at the half-opened window to her shepherd on his first attempt to set her free, when he cried, 'my dove in the clefts of the rocks,' etc., and animated him thereby to this present bold deliverance of her from the midst of robbers?" We pity the Shulamitess, that she put her trust in this moonshiny coward.) Besides, the first effect of love is different: it influences those whom it governs, not as encouraging, in the first instance, but as disarming them; love responded to encourages, but love in its beginning, which is the subject here, overpowers. We would thus more naturally render: "thou hast unhearted me;" but "to unheart," according to the Semitic and generally the ancient conception of the heart (Psychol. p. 254), does not so much mean to captivate the heart, as rather to deprive of understanding or of judgment (cf. Hos 4:11). Such denomin. Pi. of names of corporeal members signify not merely taking away, but also wounding, and generally any violent affection of it, as זנּב, גּרם, Ewald, 120c; accordingly the lxx, Venet., and Jerome: ἐκαρδίωσάς με, vulnerasti cor meum. The meaning is the same for "thou hast wounded my heart" = "thou hast subdued my heart" (cf. Ps 45:6). With one of her glances, with a little chain of her necklace, she has overcome him as with a powerful charm: veni, visa sum, vici. The Kerı̂ changes באחד into בּאחת; certainly עין is mostly fem. (e.g., Judg 16:28), but not only the non-bibl. usus loq., which e.g., prefers רעה or רע עין, of a malignant bewitching look, but also the bibl. (vid., Zech 3:9; Zech 4:10) treats the word as of double gender. ענק and צוּרנים are related to each other as a part is to the whole. With the subst. ending n, the designation of an ornament designed for the neck is formed from צוּאר, the neck; cf. שׂהרון, the "round tires like the moon" of the women's toilet, Is 3:18. ענק (connected with אחד ענק, cervix) is a separate chain (Aram. עוּנקתא) of this necklace. In the words ענק אחד, אחד is used instead of אחד, occurring also out of genit. connection (Gen 48:22; 2Kings 17:22), and the arrangement (vid., under Ps 89:51) follows the analogy of the pure numerals as נשׁים שׁלשׁ; it appears to be transferred from the vulgar language to that used in books, where, besides the passage before us, it occurs only in Dan 8:13. That a glance of the eye may pierce the heart, experience shows; but how can a little chain of a necklace do this? That also is intelligible. As beauty becomes unlike itself when the attire shows want of taste, so by means of tasteful clothing, which does not need to be splendid, but may even be of the simplest kind, it becomes mighty. Hence the charming attractive power of the impression one makes communicates itself to all that he wears, as, e.g., the woman with the issue of blood touched with joyful hope the hem of Jesus' garment; for he who loves feels the soul of that which is loved in all that stands connected therewith, all that is, as it were, consecrated and charmed by the beloved object, and operates so much the more powerfully if it adorns it, because as an ornament of that which is beautiful, it appears so much the more beautiful. In the preceding verse, Solomon has for the first time addressed Shulamith by the title "bride." Here with heightened cordiality he calls her "sister-bride." In this change in the address the progress of the story is mirrored. Why he does not say כּלּתי (my bride), has already been explained, under Song 4:8, from the derivation of the word. Solomon's mother might call Shulamith callathi, but he gives to the relation of affinity into which Shulamith has entered a reference to himself individually, for he says ahhothi callaa (my sister-bride): she who as callaa of his mother is to her a kind of daughter, is as callaa in relation to himself, as it were, his sister. Geneva 1599 Thou hast ravished my heart, my (e) sister, [my] spouse; thou hast ravished my heart with one of thy (f) eyes, with one chain of thy neck. (e) Christ calls his Church sister in respect that he had taken the flesh of man. (f) In that he made his Church beautiful and rich, he loved his gifts in her. John Gill Thou hast ravished my heart, my sister, my spouse,.... Here another new title is given to the church, "my sister", with the repetition of the former, my "spouse": for one and the same person, with the Hebrews, might be sister and spouse; see 1Cor 9:5. And this may be used in a love strain, and so not improper in a love poem, as this was (g); see Song 8:8; likewise the church may be called Christ's sister, because of his incarnation, in virtue of which he is not ashamed to call his people his brethren, and so his sisters, Heb 2:11; and on account of their adoption; in which respect, he that is Christ's Father is theirs; and which is evidenced in regeneration; when they, through grace, do the will of his Father, and so are his brother, and sister, and mother, Mt 12:50. And, upon the whole, it is used to express the great affection of Christ for the church, and his high esteem of her; and which appears by his saying, "thou hast ravished my heart"; which is but one word in the Hebrew text, and nowhere else used, and is variously rendered: the Vulgate Latin version is, "thou hast wounded my heart" (h): with one of love's darts, Song 2:5; "thou hast drawn my heart unto thee", so some Jewish writers (i); which is surprising, since no love nor loveliness are in her of herself; this shows how free and unmerited the love of Christ is; according to the use of the word with the Talmudists (k), the sense is, "thou hast coupled mine heart with thine"; the heart of Christ and his church are so closely knit and joined together in love, that they are but one heart, and can never be separated: others, "thou hast seized my heart"; or, "claimed it for thyself" (l); thou art master over it; it is no more mine, but thine The Septuagint version is, "thou hast unhearted us"; Father, Son, and Spirit; particularly the second Person: or thou hast stolen away my heart; I have no heart left in me; which, as it is the case through fear, is sometimes through love: this sense is approved by Aben Ezra. Some render it just the reverse, "thou hast heartened me" (m); put heart into me, animated me, made me of good cheer; so the word is used in the Syriac version of Mt 9:2. The sense may be, that such was the love of Christ to his church, and so much was he charmed by her, that the thought of his having her company in heaven to all eternity animated him to endure all sufferings he did for her sake, Heb 12:2; The Targum is, "thy love is fixed upon the table of my heart;'' where the church herself was fixed, Song 8:6; thou hast ravished my heart with one of thine eyes; the allusion may be to the custom of the eastern women; who, when they walked abroad or spoke to any, showed but one eye, the other, with the rest of the face, being covered with a veil (n): the eyes of women are ensnaring to lovers (o); the church has more eyes than one. Mention is made of the eyes of the understanding, Eph 1:18; faith is one of them, and may he here chiefly intended; by which a soul looks on Christ, the glories of his person, and the fulness of his grace; and looks so him for the blessings of grace now, and eternal glory hereafter: and with this Christ's heart is ravished; even with "one look" from it, or "glance" of it, as some (p) render it; with one chain of thy neck; with the several graces of the Spirit, linked together as in a chain; which were about the neck of the church, and as ornamental to her as a pearl necklace, Song 1:10; and with every link in this chain Christ's heart is ravished and delighted. The Vulgate Latin version is, "with one lock of hair of thy neck": which hung down in it, and looked very beautiful; and with which lovers are sometimes taken (q). (g) "Sive tibi conjux, sive futura soror", Tibullus. (h) "vulnerasti cor meum", V. L. so Ben Melech; and Kimchi Sepher Shorash. rad. (i) Jarchi, David de Pomis, Lexic fol. 69. 3. (k) "Cor copulasti mihi", Buxtorf. Hottinger. Smegma, p. 164. Vid. Misn. Sabbat, c. 5. s. 2. (l) "Occupasti", Lutherus, Marckius; "vendicasti", Tigurine version. (m) "Animasti me", Cocceius, Schmidt. (n) Tertuilian. de. Virg. Veland. c. 17. Le Bruyn's Voyage to the Levant, ch. 40. p. 157. (o) See Prov. vi. 25. So the poet says of Helena, ' , Theocrit. Idyll. 18. "Perque tuos oculos qui rapuere meos", Ovid. Amor. l. 3, Eleg. 10. Vid. Barthii ad Claudian. Nupt. Honor. v. 6. (p) "uno aspecto oculorum tuorum", Junius & Tremellius, so Ainsworth. (q) ' ' , Theocrit. Idyll. 5. John Wesley My sister - So he calls her to shew the greatness of his love, which cannot sufficiently be expressed by any one relation. With one - With one glance. One chain - With one of those other graces and perfections wherewith thou art adorned. Robert Jamieson, A. R. Fausset and David Brown sister . . . spouse--This title is here first used, as He is soon about to institute the Supper, the pledge of the nuptial union. By the term "sister," carnal ideas are excluded; the ardor of a spouse's love is combined with the purity of a sister's (Is 54:5; compare Mk 3:35). one--Even one look is enough to secure His love (Zech 12:10; Lk 23:40-43). Not merely the Church collectively, but each one member of it (Mt 18:10, Mt 18:14; Lk 15:7, Lk 15:24, Lk 15:32). chain--necklace (Is 62:3; Mal 3:17), answering to the "shields" hanging in the tower of David (Song 4:4). Compare the "ornament" (1Pet 3:4); "chains" (Prov 1:9; Prov 3:22).
4:94:9: Սրտակա՛թ արարեր զմեզ քոյր մեր հարսն. սրտակա՛թ արարեր զմեզ միով ակամբ քով, եւ միով քառամանեկաւ պարանոցի քոյ[8680]։ [8680] Ոմանք. Օրիորդք ասեն. Սրտացուցեր զմեզ քոյր իմ հարսն. սրտացուցեր զմեզ միով... եւ միով քառամանեակ պարանոցաւ քով։ 9 Կարօտով լցրիր մեր սիրտը, ո՜վ մեր քոյր հարս, քո մի հայեացքով, քո պարանոցի մի մանեակով կարօտով լցրիր սիրտը մեր: 9 Սիրտս առիր, ո՛վ իմ հարս քոյրս, Սիրտս առիր քու մէկ աչքովդ Եւ պարանոցիդ մէկ քառամանեակովը։ Սրտակաթ արարեր զմեզ, քոյր մեր հարսն, սրտակաթ արարեր զմեզ միով ակամբ քով, եւ միով քառամանեկաւ պարանոցի քո: 4:9: Սրտակա՛թ արարեր զմեզ քոյր մեր հարսն. սրտակա՛թ արարեր զմեզ միով ակամբ քով, եւ միով քառամանեկաւ պարանոցի քոյ[8680]։ [8680] Ոմանք. Օրիորդք ասեն. Սրտացուցեր զմեզ քոյր իմ հարսն. սրտացուցեր զմեզ միով... եւ միով քառամանեակ պարանոցաւ քով։ 9 Կարօտով լցրիր մեր սիրտը, ո՜վ մեր քոյր հարս, քո մի հայեացքով, քո պարանոցի մի մանեակով կարօտով լցրիր սիրտը մեր: 9 Սիրտս առիր, ո՛վ իմ հարս քոյրս, Սիրտս առիր քու մէկ աչքովդ Եւ պարանոցիդ մէկ քառամանեակովը։ zohrab-1805▾ eastern-1994▾ western am▾	4:94:9 Пленила ты сердце мое, сестра моя, невеста! пленила ты сердце мое одним взглядом очей твоих, одним ожерельем на шее твоей. 4:10 τί τις.1 who?; what? ἐκαλλιώθησαν καλλιοω breast σου σου of you; your ἀδελφή αδελφη sister μου μου of me; mine νύμφη νυμφη bride; daughter-in-law τί τις.1 who?; what? ἐκαλλιώθησαν καλλιοω breast σου σου of you; your ἀπὸ απο from; away οἴνου οινος wine καὶ και and; even ὀσμὴ οσμη scent ἱματίων ιματιον clothing; clothes σου σου of you; your ὑπὲρ υπερ over; for πάντα πας all; every τὰ ο the ἀρώματα αρωμα spice 4:10 מַה־ mah- מָה what יָּפ֥וּ yyāfˌû יפה be beautiful דֹדַ֖יִךְ ḏōḏˌayiḵ דֹּוד beloved one אֲחֹתִ֣י ʔᵃḥōṯˈî אָחֹות sister כַלָּ֑ה ḵallˈā כַּלָּה bride מַה־ mah- מָה what טֹּ֤בוּ ṭṭˈōvû טוב be good דֹדַ֨יִךְ֙ ḏōḏˈayiḵ דֹּוד beloved one מִ mi מִן from יַּ֔יִן yyˈayin יַיִן wine וְ wᵊ וְ and רֵ֥יחַ rˌêₐḥ רֵיחַ scent שְׁמָנַ֖יִךְ šᵊmānˌayiḵ שֶׁמֶן oil מִ mi מִן from כָּל־ kkol- כֹּל whole בְּשָׂמִֽים׃ bᵊśāmˈîm בֹּשֶׂם balsam-tree 4:10. quam pulchrae sunt mammae tuae soror mea sponsa pulchriora ubera tua vino et odor unguentorum tuorum super omnia aromataHow beautiful are thy breasts, my sister, my spouse! thy breasts are more beautiful than wine, and the sweet smell of thy ointments above all aromatical spices. 10. How fair is thy love, my sister, bride! how much better is thy love than wine! and the smell of thine ointments than all manner of spices! Thou hast ravished my heart, my sister, [my] spouse; thou hast ravished my heart with one of thine eyes, with one chain of thy neck: 4:9 Пленила ты сердце мое, сестра моя, невеста! пленила ты сердце мое одним взглядом очей твоих, одним ожерельем на шее твоей. 4:10 τί τις.1 who?; what? ἐκαλλιώθησαν καλλιοω breast σου σου of you; your ἀδελφή αδελφη sister μου μου of me; mine νύμφη νυμφη bride; daughter-in-law τί τις.1 who?; what? ἐκαλλιώθησαν καλλιοω breast σου σου of you; your ἀπὸ απο from; away οἴνου οινος wine καὶ και and; even ὀσμὴ οσμη scent ἱματίων ιματιον clothing; clothes σου σου of you; your ὑπὲρ υπερ over; for πάντα πας all; every τὰ ο the ἀρώματα αρωμα spice 4:10 מַה־ mah- מָה what יָּפ֥וּ yyāfˌû יפה be beautiful דֹדַ֖יִךְ ḏōḏˌayiḵ דֹּוד beloved one אֲחֹתִ֣י ʔᵃḥōṯˈî אָחֹות sister כַלָּ֑ה ḵallˈā כַּלָּה bride מַה־ mah- מָה what טֹּ֤בוּ ṭṭˈōvû טוב be good דֹדַ֨יִךְ֙ ḏōḏˈayiḵ דֹּוד beloved one מִ mi מִן from יַּ֔יִן yyˈayin יַיִן wine וְ wᵊ וְ and רֵ֥יחַ rˌêₐḥ רֵיחַ scent שְׁמָנַ֖יִךְ šᵊmānˌayiḵ שֶׁמֶן oil מִ mi מִן from כָּל־ kkol- כֹּל whole בְּשָׂמִֽים׃ bᵊśāmˈîm בֹּשֶׂם balsam-tree 4:10. quam pulchrae sunt mammae tuae soror mea sponsa pulchriora ubera tua vino et odor unguentorum tuorum super omnia aromata How beautiful are thy breasts, my sister, my spouse! thy breasts are more beautiful than wine, and the sweet smell of thy ointments above all aromatical spices. 10. How fair is thy love, my sister, bride! how much better is thy love than wine! and the smell of thine ointments than all manner of spices! ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 4:10: How much better is thy love - דדיך dodayich; Hebrew. mastoi sou; Septuagint. Ubera tua; Vulgate. "Thy breasts." And so all the versions, except the Chaldee. Smell of thine ointments - Perfumes. Song of Solomon (Canticles) 4:11 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 4:10: love: Heb. loves, Sol 1:2 *marg. how much: Sol 1:2, Sol 1:4 the smell: Sol 1:3, Sol 1:12, Sol 3:6, Sol 5:5; Co2 1:21, Co2 1:22; Gal 5:22; Phi 4:18; Rev 5:8 Song of Solomon (Canticles) 4:11 Carl Friedrich Keil and Franz Delitzsch He proceeds still further to praise her attractions. 10 How fair is thy love, my sister-bride! How much better thy love than wine! And the fragrance of thy unguents than all spices! 11 Thy lips drop honey, my bride; Honey and milk are under thy tongue; And the fragrance of thy garments is like the fragrance of Lebanon. Regarding the connection of the pluralet. דּודים with the plur. of the pred., vid., at Song 1:2. The pred. יפוּ praises her love in its manifestations according to its impression on the sight; טבוּ, according to its experience on nearer intercourse. As in Song 4:9 the same power of impression is attributed to the eyes and to the necklace, so here is intermingled praise of the beauty of her person with praise of the fragrance, the odour of the clothing of the bride; for her soul speaks out not only by her lips, she breathes forth odours also for him in her spices, which he deems more fragrant than all other odours, because he inhales, as it were, her soul along with them. נפת, from נפת, ebullire (vid., under Prov 5:3, also Schultens), is virgin honey, ἄκοιτον (acetum, Pliny, xi. 15), i.e., that which of itself flows from the combs (צוּפים). Honey drops from the lips which he kisses; milk and honey are under the tongue which whispers to him words of pure and inward joy; cf. the contrary, Ps 140:4. The last line is an echo of Gen 27:27. שׂלמה is שׂמלה (from שׂמל, complicare, complecti) transposed (cf. עלנה from עולה, כּשׂבּה from כּבשׂה). As Jacob's raiment had for his old father the fragrance of a field which God had blessed, so for Solomon the garments of the faultless and pure one, fresh from the woods and mountains of the north, gave forth a heart-strengthening savour like the fragrance of Lebanon (Hos 4:7), viz., of its fragrant herbs and trees, chiefly of the balsamic odour of the apples of the cedar. John Gill How fair is thy love, my sister, my spouse!.... Of these titles; see Gill on Song 4:8; See Gill on Song 4:9; and of the love of the church to Christ; see Gill on Song 1:3; here said to be "fair", lovely and delightful, grateful and acceptable; as it is to Christ, in the several acts and effects of it, and therefore the word is plural, "thy loves" (r); being exceeding beautiful in his eye, and extremely well pleasing to him; therefore says, "how fair!" as admiring it, it being hard to say how fair it was; and this appears from the large manifestations of Christ's love to those that love him; and from his causing all things to work together for the good of such; and from his preparing and laying up things, unseen and unheard of, for them; how much better is thy love than wine! which is saying the same thing of her love to him she says of his to her, Song 1:2; her love to Christ is more pleasant, more cheering, and more acceptable to him, than the wine of legal sacrifices, or than all burnt offerings; or than any duty whatever, unless that is the principle from whence it flows, Mk 12:33; and the smell of thine ointments than all spices! the same with Christ's ointments, commended Song 1:3; namely, the graces of the Spirit, which are in Christ without measure, and from him communicated to his people; and when exercised by them, are very delightful to him, and preferred by him to "all spices": even to all those used in the holy anointing oil, typical of them, Ex 30:23. (r) "amores tui", Pagninus, Montanus, &c. John Wesley Fair - How amiable and acceptable to me. Ointments - Of the gifts and graces of God's Spirit, wherewith thou art anointed. Robert Jamieson, A. R. Fausset and David Brown love--Hebrew, "loves"; manifold tokens of thy love. much better--answering to her "better" (Song 1:2), but with increased force. An Amoebean pastoral character pervades the Song, like the classic Amoebean idylls and eclogues. wine--The love of His saints is a more reviving cordial to Him than wine; for example, at the feast in Simon's house (Lk 7:36, Lk 7:47; Jn 4:32; compare Zech 10:7). smell of . . . ointments than all spices--answering to her praise (Song 1:3) with increased force. Fragrant, as being fruits of His Spirit in us (Gal 5:22).
4:104:10: Քանզի գեղեցկացան ստինք քո քոյր իմ հարսն. քանզի գեղեցկացան ստինք քո ՚ի գինւոյ, եւ հոտ հանդերձից քոց քան զամենայն խունկս[8681]։ [8681] Ոմանք. Փեսայն ասէ ցհարսն. Քանզի գեղեցկացան ստ՛՛։ 10 Գեղեցկացան քո ստինքները, ո՜վ մեր քոյր հարս, գինուց գեղեցկացան քո ստինքները, եւ քո զգեստների հոտը քաղցր է բոլոր խնկերից: 10 Քու սէրդ ի՜նչ գեղեցիկ է, ո՛վ հարս քոյրս. Քու սէրդ գինիէն աղէկ է Ու քու իւղերուդ անուշահոտութիւնը՝ Բոլոր խունկերէն։ ^[61]Քանզի գեղեցկացան ստինք քո, քոյր իմ հարսն, քանզի գեղեցկացան ստինք քո ի գինւոյ``, եւ հոտ հանդերձից քոց քան զամենայն խունկս: 4:10: Քանզի գեղեցկացան ստինք քո քոյր իմ հարսն. քանզի գեղեցկացան ստինք քո ՚ի գինւոյ, եւ հոտ հանդերձից քոց քան զամենայն խունկս[8681]։ [8681] Ոմանք. Փեսայն ասէ ցհարսն. Քանզի գեղեցկացան ստ՛՛։ 10 Գեղեցկացան քո ստինքները, ո՜վ մեր քոյր հարս, գինուց գեղեցկացան քո ստինքները, եւ քո զգեստների հոտը քաղցր է բոլոր խնկերից: 10 Քու սէրդ ի՜նչ գեղեցիկ է, ո՛վ հարս քոյրս. Քու սէրդ գինիէն աղէկ է Ու քու իւղերուդ անուշահոտութիւնը՝ Բոլոր խունկերէն։ zohrab-1805▾ eastern-1994▾ western am▾	4:104:10 О, как любезны ласки твои, сестра моя, невеста! о, как много ласки твои лучше вина, и благовоние мастей твоих лучше всех ароматов! 4:11 κηρίον κηριον honeycomb ἀποστάζουσιν αποσταζω lip; shore σου σου of you; your νύμφη νυμφη bride; daughter-in-law μέλι μελι honey καὶ και and; even γάλα γαλα milk ὑπὸ υπο under; by τὴν ο the γλῶσσάν γλωσσα tongue σου σου of you; your καὶ και and; even ὀσμὴ οσμη scent ἱματίων ιματιον clothing; clothes σου σου of you; your ὡς ως.1 as; how ὀσμὴ οσμη scent Λιβάνου λιβανος Libanos; Livanos 4:11 נֹ֛פֶת nˈōfeṯ נֹפֶת honey תִּטֹּ֥פְנָה tiṭṭˌōfᵊnā נטף drop שִׂפְתֹותַ֖יִךְ śifᵊṯôṯˌayiḵ שָׂפָה lip כַּלָּ֑ה kallˈā כַּלָּה bride דְּבַ֤שׁ dᵊvˈaš דְּבַשׁ honey וְ wᵊ וְ and חָלָב֙ ḥālˌāv חָלָב milk תַּ֣חַת tˈaḥaṯ תַּחַת under part לְשֹׁונֵ֔ךְ lᵊšônˈēḵ לָשֹׁון tongue וְ wᵊ וְ and רֵ֥יחַ rˌêₐḥ רֵיחַ scent שַׂלְמֹתַ֖יִךְ śalmōṯˌayiḵ שַׂלְמָה wrapper כְּ kᵊ כְּ as רֵ֥יחַ rˌêₐḥ רֵיחַ scent לְבָנֹֽון׃ ס lᵊvānˈôn . s לְבָנֹון Lebanon 4:11. favus distillans labia tua sponsa mel et lac sub lingua tua et odor vestimentorum tuorum sicut odor turisThy lips, my spouse, are as a dropping honeycomb, honey and milk are under thy tongue; and the smell of thy garments, as the smell of frankincense. 11. Thy lips, bride, drop the honeycomb: honey and milk are under thy tongue; and the smell of thy garments is like the smell of Lebanon. How fair is thy love, my sister, [my] spouse! how much better is thy love than wine! and the smell of thine ointments than all spices: 4:10 О, как любезны ласки твои, сестра моя, невеста! о, как много ласки твои лучше вина, и благовоние мастей твоих лучше всех ароматов! 4:11 κηρίον κηριον honeycomb ἀποστάζουσιν αποσταζω lip; shore σου σου of you; your νύμφη νυμφη bride; daughter-in-law μέλι μελι honey καὶ και and; even γάλα γαλα milk ὑπὸ υπο under; by τὴν ο the γλῶσσάν γλωσσα tongue σου σου of you; your καὶ και and; even ὀσμὴ οσμη scent ἱματίων ιματιον clothing; clothes σου σου of you; your ὡς ως.1 as; how ὀσμὴ οσμη scent Λιβάνου λιβανος Libanos; Livanos 4:11 נֹ֛פֶת nˈōfeṯ נֹפֶת honey תִּטֹּ֥פְנָה tiṭṭˌōfᵊnā נטף drop שִׂפְתֹותַ֖יִךְ śifᵊṯôṯˌayiḵ שָׂפָה lip כַּלָּ֑ה kallˈā כַּלָּה bride דְּבַ֤שׁ dᵊvˈaš דְּבַשׁ honey וְ wᵊ וְ and חָלָב֙ ḥālˌāv חָלָב milk תַּ֣חַת tˈaḥaṯ תַּחַת under part לְשֹׁונֵ֔ךְ lᵊšônˈēḵ לָשֹׁון tongue וְ wᵊ וְ and רֵ֥יחַ rˌêₐḥ רֵיחַ scent שַׂלְמֹתַ֖יִךְ śalmōṯˌayiḵ שַׂלְמָה wrapper כְּ kᵊ כְּ as רֵ֥יחַ rˌêₐḥ רֵיחַ scent לְבָנֹֽון׃ ס lᵊvānˈôn . s לְבָנֹון Lebanon 4:11. favus distillans labia tua sponsa mel et lac sub lingua tua et odor vestimentorum tuorum sicut odor turis Thy lips, my spouse, are as a dropping honeycomb, honey and milk are under thy tongue; and the smell of thy garments, as the smell of frankincense. 11. Thy lips, bride, drop the honeycomb: honey and milk are under thy tongue; and the smell of thy garments is like the smell of Lebanon. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 4:11: Thy lips - drop as the honey-comb - Thy words are as delicious to my heart as the first droppings of the honey-comb are to the palate. Honey and milk are under thy tongue - Eloquence and persuasive speech were compared among the ancients to honey and milk. Thus Homer, Iliad, lib. i., ver. 247: - Τοισι δε Νεστωρ Ηδυεπης ανορουσε, λιγυς Πυλιων αγορητης. Του και απο γλωσσης μελιτος γλυκιων ῥεεν αυδη. Experienced Nestor, in persuasion skill'd, Words sweet as honey from his lips distill'd. But the figure is common to all writers and languages. A similar expression will be seen in the Gitagovinda. Song of Solomon (Canticles) 4:12 Albert Barnes: Notes on the Bible - 1834 4:11 Honeycomb - literally, Thy lips distill a dropping (of pure honey). Compare the marginal references. Song of Solomon (Canticles) 4:12 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 4:11: lips: Sol 4:3, Sol 5:13, Sol 7:9; Psa 71:14, Psa 71:15, Psa 71:23, Psa 71:24; Pro 16:24; Hos 14:2; Heb 13:15 honey: Sol 5:1; Pro 24:13, Pro 24:14; Isa 7:15 the smell: Sol 4:10; Gen 27:27; Psa 45:8; Hos 14:7 Song of Solomon (Canticles) 4:12 Geneva 1599 Thy (g) lips, O [my] spouse, drop [as] the honeycomb: honey and milk [are] under thy tongue; and the scent of thy garments [is] like the fragrance of Lebanon. (g) Because of your confession and thanksgiving. John Gill Thy lips, O my spouse, drop as the honeycomb,.... Words, for sweetness, delight, and pleasure, like that; so the speech of persons, flowing from their mouth and tongue, is said to be sweeter than the honeycomb (s); and lovers are said to be sweeter to one another than the sweet honey (t): so the lips or words of the church in prayer, as the Targum; or in praise of Christ, and thankfulness to him; or in the ministration of the doctrines of the Gospel, which are pleasant words; or in common conversation, are pleasing to Christ; when, like the honey, they drop freely and without constraint; gradually, at proper seasons and opportunities, as prudence directs; and continually, more or less, ever dropping something to the glory of divine grace, and the good of souls; honey and milk are under thy tongue; rolled, as a sweet morsel, there: the ancients had a sort of food of this mixture, a cake made of honey and milk, called by the Greeks "meligala" (u), and sometimes "candylos" (w), which was the same composition; Galen (x) says, it was not safe to take goats' milk without honey; Jove is said (y) to be nursed with such a mixture: and this being very grateful to the taste, the speech of the church for pleasantness is compared unto it; so Pindar (z) compares his hymn or ode to honey mixed with milk, as being sweet and grateful; and in Plautus (a), "your words are honey and milk:'' and, it may be further observed, that such a mixture of milk and honey, with poppies in it, was given to the newly married bride, and drank when brought home to her husband (b); which was now the case of the church. The doctrines of the Gospel may be meant, comparable to honey and milk; to "honey", for their sweetness and acceptableness: for their nourishing nature; and for, their being gathered out of the choice flowers of the Scriptures, by the laborious ministers of the word, who are like to bees; see Ps 19:10; to "milk", for the purity of them and the nourishment had by them; for their being easy of digestion, when mixed with faith; and for their being of a cooling nature, to allay the heat of a fiery law in the conscience; and for the recovery and restoration of souls by them, in a declining condition; see 1Pet 2:2; these may be said to be "under the tongue", when they have a place in the heart, are the subject of constant meditation, a sweetness is tasted in them; and they are had in readiness to speak of them upon all occasions; and the smell of thy garments is like the smell of Lebanon; the ancients formerly scented their garments; Calypso gave to Ulysses sweet smelling garments (c): such are Christ's robe of righteousness, and garments of salvation, which are said to "smell of myrrh, aloes, and cassia"; with which the saints being arrayed, the smell of their raiment is as "the smell of a field the Lord has blessed", and so like the smell of Lebanon, a mountain abounding with odoriferous trees and plants; see Ps 45:8. Or the outward conversation garments of the saints may be designed, the mention of which fitly follows the lips and tongue; for when works go along with words, and practice with profession; when to lips dropping the doctrines of the Gospel, like the honeycomb, are joined the sweet smelling garments of an agreeable life and conversation; the Christian is very much ornamented, and becomes lovely and amiable. (s) Vid. Theocrit. Idyll. 21. v. 26, 27. Homer. Iliad. 1. v. 249. (t) Plauti Asinaria, Act. 3. Sc. 3. v. 24. (u) Vid. Cohen de Lara, Ir David, p. 52. The word is used in T. Hieros. Challah, fol. 57. 4. (w) Athenaeus, l. 1. c. 8. p. 9. & l. 14. c. 13. p. 644. Suidas in voce, Aristoph. Pax, & Florent. Christian. in ibid. p. 633. (x) Lib. de Bono Sapore, c. 4. (y) Lactant. de Fals. Relig. l. 1. c. 22. See Isa. vii. 15. (z) Nemea, Ode 3. d. 10, 11. (a) Trucul. Act. 1. Sc. 2. v. 75, 76, (b) "Nec pigeat tritum niveo cum lacte papaver sumere, et expressis, mella liquata favis", Ovid. Fasti, l. 4. v. 149, 150. (c) , Homer. Odyss. 5. v. 264. & 21. v. 52. John Wesley Thy lips - Thy speeches both to me in prayer and praises, and to men for their edification, are highly acceptable to me. Milk - Words more sweet and comfortable than honey or milk. Garments - Of that righteousness wherewith I have adorned thee. Lebanon - Which was very sweet and grateful in regard of the great numbers of sweet - smelling spices and trees which grow on that mountain. Robert Jamieson, A. R. Fausset and David Brown drop--always ready to fall, being full of honey, though not always (Prov 10:19) actually dropping (Song 5:13; Deut 32:2; Mt 12:34). honeycomb-- (Prov 5:3; Prov 16:24). under thy tongue--not always on, but under, the tongue, ready to fall (Ps 55:21). Contrast her former state (Ps 140:3; Rom 3:13). "Honey and milk" were the glory of the good land. The change is illustrated in the penitent thief. Contrast Mt 27:44 with Lk 23:39, &c. It was literally with "one" eye, a sidelong glance of love "better than wine," that he refreshed Jesus Christ (Song 4:9-10). "To-day shalt thou be with Me (compare Song 4:8) in Paradise" (Song 4:12), is the only joyous sentence of His seven utterances on the cross. smell of . . . garments--which are often perfumed in the East (Ps 45:8). The perfume comes from Him on us (Ps 133:2). We draw nigh to God in the perfumed garment of our elder brother (Gen 27:27; see Jude 1:23). Lebanon--abounding in odoriferous trees (Hos 14:5-7).
4:114:11: Մե՛ղր կաթեցուցանեն շրթունք քո քոյր իմ հարսն. մեղր եւ կա՛թն ՚ի ներքոյ լեզուի քոյ, եւ հոտ հանդերձից քոց իբրեւ զհո՛տ կնդրկի։ 11 Մեղր է կաթում քո շուրթերից, քո՛յր իմ հարս, մեղր ու կաթ կայ քո լեզուի տակ. եւ քո զգեստների հոտը նման է կնդրուկի հոտի: 11 Շրթունքներէդ խորիսխի մեղր կը կաթի, ո՛վ իմ հարսս, Լեզուիդ տակ մեղր ու կաթ կայ։Քու զգեստներուդ անուշահոտութիւնը Լիբանանի հոտին պէս է։ Մեղր կաթեցուցանեն շրթունք քո, ^[62]քոյր իմ`` հարսն, մեղր եւ կաթն ի ներքոյ լեզուի քո, եւ հոտ հանդերձից քոց իբրեւ զհոտ ^[63]կնդրկի: 4:11: Մե՛ղր կաթեցուցանեն շրթունք քո քոյր իմ հարսն. մեղր եւ կա՛թն ՚ի ներքոյ լեզուի քոյ, եւ հոտ հանդերձից քոց իբրեւ զհո՛տ կնդրկի։ 11 Մեղր է կաթում քո շուրթերից, քո՛յր իմ հարս, մեղր ու կաթ կայ քո լեզուի տակ. եւ քո զգեստների հոտը նման է կնդրուկի հոտի: 11 Շրթունքներէդ խորիսխի մեղր կը կաթի, ո՛վ իմ հարսս, Լեզուիդ տակ մեղր ու կաթ կայ։Քու զգեստներուդ անուշահոտութիւնը Լիբանանի հոտին պէս է։ zohrab-1805▾ eastern-1994▾ western am▾	4:114:11 Сотовый мед каплет из уст твоих, невеста; мед и молоко под языком твоим, и благоухание одежды твоей подобно благоуханию Ливана! 4:12 κῆπος κηπος garden κεκλεισμένος κλειω shut ἀδελφή αδελφη sister μου μου of me; mine νύμφη νυμφη bride; daughter-in-law κῆπος κηπος garden κεκλεισμένος κλειω shut πηγὴ πηγη well; fountain ἐσφραγισμένη σφραγιζω seal; certify 4:12 גַּ֥ן׀ gˌan גַּן garden נָע֖וּל nāʕˌûl נעל lock אֲחֹתִ֣י ʔᵃḥōṯˈî אָחֹות sister כַלָּ֑ה ḵallˈā כַּלָּה bride גַּ֥ל gˌal גַּל wave נָע֖וּל nāʕˌûl נעל lock מַעְיָ֥ן maʕyˌān מַעְיָן well חָתֽוּם׃ ḥāṯˈûm חתם seal 4:12. hortus conclusus soror mea sponsa hortus conclusus fons signatusMy sister, my spouse, is a garden enclosed, a garden enclosed, a fountain sealed up. 12. A garden shut up is my sister, bride; a spring shut up, a fountain sealed. Thy lips, O [my] spouse, drop [as] the honeycomb: honey and milk [are] under thy tongue; and the smell of thy garments [is] like the smell of Lebanon: 4:11 Сотовый мед каплет из уст твоих, невеста; мед и молоко под языком твоим, и благоухание одежды твоей подобно благоуханию Ливана! 4:12 κῆπος κηπος garden κεκλεισμένος κλειω shut ἀδελφή αδελφη sister μου μου of me; mine νύμφη νυμφη bride; daughter-in-law κῆπος κηπος garden κεκλεισμένος κλειω shut πηγὴ πηγη well; fountain ἐσφραγισμένη σφραγιζω seal; certify 4:12 גַּ֥ן׀ gˌan גַּן garden נָע֖וּל nāʕˌûl נעל lock אֲחֹתִ֣י ʔᵃḥōṯˈî אָחֹות sister כַלָּ֑ה ḵallˈā כַּלָּה bride גַּ֥ל gˌal גַּל wave נָע֖וּל nāʕˌûl נעל lock מַעְיָ֥ן maʕyˌān מַעְיָן well חָתֽוּם׃ ḥāṯˈûm חתם seal 4:12. hortus conclusus soror mea sponsa hortus conclusus fons signatus My sister, my spouse, is a garden enclosed, a garden enclosed, a fountain sealed up. 12. A garden shut up is my sister, bride; a spring shut up, a fountain sealed. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 12-15. Теперь жених начинает говорит о невесте в третьем лице, но тем с большею щедростью воздает ей похвалы. Смысл названий: «запертый сад», «заключенный колодезь», «запечатанный источник» уясняется из аналогии Притч V:15–18, где источник является символом супружеской любви и ласки жены, которыми пользуется только ее муж и ни один посторонний мужчина; следовательно, названия эти характеризуют безусловную непорочность, чистоту и целомудрие невесты. Вместе с тем, как показывают дальнейшие стихи, 13–15, выражения эти обозначают и вообще плодородие (ср. Ис LVIII:11), в духовном смысле — обилие добродетелей невесты. В ст. 13: сад в подлинном тексте назван пардес, словом, всего 3: раза встречающимся в Ветхом Завете (еще Еккл II:5; Неем II:8). Это слово происходит, вероятно, от санскритского pairidaeza, сохранившегося в греч. paradeisoV, рай; собственно; огражденное место, парк и т. п. Adam Clarke: Commentary on the Bible - 1831 4:12: A garden enclosed - a spring shut up, a fountain sealed - Different expressions to point out the fidelity of the bride, or of the Jewish queen. See the outlines. She is unsullied, a chaste, pure virgin. None has ever entered into this garden; none has yet tasted of this spring; the seal of this fountain has never been broken. Among the Athenians, the interior part of the house, called the women's apartment, was not only locked but sealed; so Aristophan., Thesmoph. ver. 422: - Ειτα δια τουτον ταις γυναικωνιτισιν Σφραγιδας εμβαλλουσιν ηδη και μοχλους. And on this account, to the women's apartment They place seals as well as bolts. And seal, as applicable to chaste conduct, is a phrase well known to the Greeks. Aeschylus, in the Agamemnon, praises a woman, σημαντη ριον ουδεν διαφψειρασαν, who had not violated her seal of conjugal faith. But Nonnus, lib. ii., uses the form of speech exactly as Solomon does with reference to a pure virgin; he says, Αψαυστον ἑης σφρηγιδα κορειης; "She had preserved the seal of her virginity untouched." All this is plain; but how many will make metaphors out of metaphors! Song of Solomon (Canticles) 4:13 Albert Barnes: Notes on the Bible - 1834 4:12 A fountain sealed - i. e., A well-spring covered with a stone Gen 29:3, and sealed with "the king's own signet" (Dan 6:17; compare Mat 27:66). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 4:12: garden: Sol 6:2, Sol 6:11; Pro 5:15-18; Isa 58:11, Isa 61:10, Isa 61:11; Jer 31:12; Hos 6:3; Co1 6:13, Co1 6:19, Co1 6:20, Co1 7:34; Rev 21:27 enclosed: Heb. barred sealed: Co2 1:22; Eph 1:13, Eph 4:30; Rev 7:3 Song of Solomon (Canticles) 4:13 Carl Friedrich Keil and Franz Delitzsch The praise is sensuous, but it has a moral consecration. 12 A garden locked is my sister-bride; A spring locked, a fountain sealed. גּן (according to rule masc. Bttch. 658) denotes the garden from its enclosure; גּ (elsewhere נּלּה ere), the fountain (synon. מבּוּע), the waves bubbling forth (cf. Amos 5:24); and מעין, the place, as it were an eye of the earth, from which a fountain gushes forth. Luther distinguishes rightly between gan and gal; on the contrary, all the old translators (even the Venet.) render as if the word in both cases were gan. The Pasek between gan and nā'ul, and between gal and nā'ul, is designed to separate the two Nuns, as e.g., at 2Chron 2:9; Neh 2:2, the two Mems; it is the orthophonic Pasek, already described under Song 2:7, which secures the independence of two similar or organically related sounds. Whether the sealed fountain (fons signatus) alludes to a definite fountain which Solomon had built for the upper city and the temple place, (Note: Vid., Zschocke in the Tbinger Quartalschrift, 1867, 3.) we do not now inquire. To a locked garden and spring no one has access but the rightful owner, and a sealed fountain is shut against all impurity. Thus she is closed against the world, and inaccessible to all that would disturb her pure heart, or desecrate her pure person. (Note: Seal, חותם, pers. muhr, is used directly in the sense of maiden-like behaviour; vid., Perles' etymol. Studien (1871), p. 67.) All the more beautiful and the greater is the fulness of the flowers and fruits which bloom and ripen in the garden of this life, closed against the world and its lust. John Gill A garden enclosed is my sister, my spouse,.... At a little distance from Bethlehem are pools of water, and below these runs a narrow rocky valley, enclosed on both sides with high mountains which the friars, as Mr. Maundrell says (d) will have to be the enclosed garden here alluded to; but it is more likely that the allusion is to a garden near Jerusalem, called the king's garden, Adrichomius (e) makes mention of, which was shut up, and only for the king's use and pleasure: to which the church may be compared; for its being distinguished from the world's wide waste, by the sovereign grace of God; and for the smallness of it in comparison of that; and for its pleasantness and fruitfulness, having pleasant and precious plants of great renown; or consisting of persons of different gifts and graces; in whose hearts these are not naturally, or do not grow there of themselves; but are sown or planted and raised up by the Spirit of God, for which the fallow ground of their hearts is thrown up: and that everything may be kept in good order, as in a garden, the plants are watered with the grace of God; the trees of righteousness are pruned by Christ's father, the vinedresser; the fences are kept up, and the whole is watched over night and day; and here Christ, the owner of it, takes his delightful walks, and grants his presence with his people. And the church is like an "enclosed" garden; for distinction, being separated by the grace of God, in election, redemption, effectual calling, &c. and for protection, being encompassed with the power of God, as a wall about it; and for secrecy, being so closely surrounded, that it is not to be seen nor known by the world; and indeed is not accessible to any but to believers in Christ; and is peculiarly for his use, who is the proprietor of it; see Song 4:16; a spring shut up, a fountain sealed; the allusion may be to the sealed fountains great personages reserved for their own use; such as the kings of Persia had, of which the king and his eldest son only might drink (f); and King Solomon might have such a spring and fountain in his garden, either at Jerusalem or at Ethan, where he had pleasant gardens, in which he took great delight, as Josephus (g) relates: and near the pools, at some distance from Bethlehem, supposed to be his, is a fountain, which the friars will have to be the sealed fountain here alluded to; and, to confirm which, they pretend a tradition, that Solomon shut up these springs, and kept the door of them sealed with his signet, to preserve the waters for his own drinking; and Mr. Maundrell (h), who saw them, says it was not difficult so to secure them, they rising underground, and having no avenue to them, but by a little hole, like to the mouth of a narrow well. Now the church may be thus compared, because of the abundance of grace in her, and in each of her members, which is as a well of living water, springing up unto everlasting life, Jn 4:14; and because of the doctrines of the Gospel, called a fountain, Joel 3:18; with which Gospel ministers water the plants in Christ's garden, the members of the church; whereby they are revived, refreshed, and flourish; and their souls become as a watered garden, whose springs fail not. Though some read this clause in connection with the former; "a garden enclosed art thou, with a spring" or flow of water "shut up, and with a fountain sealed" (i); meaning Christ and his fulness; from whence all grace is received by the church and its members; and with which they are supplied, and their souls are watered: and the phrases, "shut up" and "sealed", which, whether applied to the doctrines of grace and truth, in and from Christ, may denote the secrecy and safety of them from the men of the world; or to the grace of Christ, communicated by him to the saints, may denote the security of it, the invisible operations of it, and the sole exercise of it on him: for these phrases denote the inviolable chastity of the church to Christ, in her faith, love, service, and worship; see Prov 5:15; and are used in the Jewish writings (k), to express the chastity of the bride. Ambrose affirms (l), that what Plato (m) says concerning Jove's garden, elsewhere called by him the garden of the mind, is taken out of Solomon's Song. (d) Journey from Aleppo, &c. p. 89. Edit. 7. (e) Theatrum Terrae Sanctae, p. 170. (f) Theatrum Deipnosoph. l. 12. c. 2. p. 515. (g) Antiqu. l. 8. c. 7. s. 3. Vid. Adrichom. p. 170. (h) Journey from Aleppo &c. p. 88, 89. (i) "Cum fluctu obserato, cum fonte obsignato", Marckius, so some in Michaelis. (k) T. Bab. Yoma, fol. 75. Apud Wagenseil. Sota, p. 240. Seder Tephillot, fol. 203. 1. Ed. Basil. vid. Targum, Jarchi & Aben Ezra in loc. (l) De Bono Mortis, c. 5. (m) In Sympos. p. 1194. John Wesley A garden - For order and beauty, for pleasant walks, and flowers, and fruits. Inclosed - Defended by the care of my providence: and reserved for my proper use. Shut up - To preserve it from all pollution, and to reserve it for the use of its owner, for which reason, springs were shut up in those countries where water was scarce and precious. Robert Jamieson, A. R. Fausset and David Brown The Hebrew has no "is." Here she is distinct from the garden (Song 5:1), yet identified with it (Song 4:16) as being one with Him in His sufferings. Historically the Paradise, into which the soul of Jesus Christ entered at death; and the tomb of Joseph, in which His body was laid amid "myrrh," &c. (Song 4:6), situated in a nicely kept garden (compare "gardener," Jn 20:15); "sealed" with a stone (Mt 27:66); in which it resembles "wells" in the East (Gen 29:3, Gen 29:8). It was in a garden of light Adam fell; in a garden of darkness, Gethsemane, and chiefly that of the tomb, the second Adam retrieved us. Spiritually the garden is the gospel kingdom of heaven. Here all is ripe; previously (Song 2:13) it was "the tender grape." The garden is His, though He calls the plants hers (Song 4:13) by His gift (Is 61:3, end). spring . . . fountain--Jesus Christ (Jn 4:10) sealed, while He was in the sealed tomb: it poured forth its full tide on Pentecost (Jn 7:37-39). Still He is a sealed fountain until the Holy Ghost opens it to one (1Cor 12:3). The Church also is "a garden enclosed" (Ps 4:3; Is 5:1, &c.). Contrast Ps 80:9-12. So "a spring" (Is 27:3; Is 58:11); "sealed" (Eph 4:30; Ti2 2:19). As wives in the East are secluded from public gaze, so believers (Ps 83:3; Col 3:3). Contrast the open streams which "pass away" (Job 6:15-18; 2Pet 2:17).
4:124:12: Պարտէ՛զ փակեալ քոյր իմ հարսն, պարտէզ փակեալ եւ աղբեւր կնքեալ։ 12 Փակուած պարտէզ ես, քո՛յր իմ հարս, փակուած պարտէզ եւ կնքուած աղբիւր: 12 Իմ հարս քոյրս փակեալ պարտէզ մըն է, Փակեալ աղբիւր ու կնքուած աղբերակ մըն է։ Պարտէզ փակեալ, քոյր իմ հարսն, ^[64]պարտէզ փակեալ եւ աղբեւր կնքեալ: 4:12: Պարտէ՛զ փակեալ քոյր իմ հարսն, պարտէզ փակեալ եւ աղբեւր կնքեալ։ 12 Փակուած պարտէզ ես, քո՛յր իմ հարս, փակուած պարտէզ եւ կնքուած աղբիւր: 12 Իմ հարս քոյրս փակեալ պարտէզ մըն է, Փակեալ աղբիւր ու կնքուած աղբերակ մըն է։ zohrab-1805▾ eastern-1994▾ western am▾	4:124:12 Запертый сад сестра моя, невеста, заключенный колодезь, запечатанный источник: 4:13 ἀποστολαί αποστολη mission σου σου of you; your παράδεισος παραδεισος paradise ῥοῶν ροα with; amid καρποῦ καρπος.1 fruit ἀκροδρύων ακροδρυα with; amid νάρδων ναρδος nard 4:13 שְׁלָחַ֨יִךְ֙ šᵊlāḥˈayiḵ שְׁלָחִים channel פַּרְדֵּ֣ס pardˈēs פַּרְדֵּס park רִמֹּונִ֔ים rimmônˈîm רִמֹּון pomegranate עִ֖ם ʕˌim עִם with פְּרִ֣י pᵊrˈî פְּרִי fruit מְגָדִ֑ים mᵊḡāḏˈîm מֶגֶד present כְּפָרִ֖ים kᵊfārˌîm כֹּפֶר hennah עִם־ ʕim- עִם with נְרָדִֽים׃ nᵊrāḏˈîm נֵרְדְּ nard 4:13. emissiones tuae paradisus malorum punicorum cum pomorum fructibus cypri cum nardoThy plants are a paradise of pomegranates with the fruits of the orchard. Cypress with spikenard. 13. Thy shoots are an orchard of pomegranates, with precious fruits; henna with spikenard plants, A garden inclosed [is] my sister, [my] spouse; a spring shut up, a fountain sealed: 4:12 Запертый сад сестра моя, невеста, заключенный колодезь, запечатанный источник: 4:13 ἀποστολαί αποστολη mission σου σου of you; your παράδεισος παραδεισος paradise ῥοῶν ροα with; amid καρποῦ καρπος.1 fruit ἀκροδρύων ακροδρυα with; amid νάρδων ναρδος nard 4:13 שְׁלָחַ֨יִךְ֙ šᵊlāḥˈayiḵ שְׁלָחִים channel פַּרְדֵּ֣ס pardˈēs פַּרְדֵּס park רִמֹּונִ֔ים rimmônˈîm רִמֹּון pomegranate עִ֖ם ʕˌim עִם with פְּרִ֣י pᵊrˈî פְּרִי fruit מְגָדִ֑ים mᵊḡāḏˈîm מֶגֶד present כְּפָרִ֖ים kᵊfārˌîm כֹּפֶר hennah עִם־ ʕim- עִם with נְרָדִֽים׃ nᵊrāḏˈîm נֵרְדְּ nard 4:13. emissiones tuae paradisus malorum punicorum cum pomorum fructibus cypri cum nardo Thy plants are a paradise of pomegranates with the fruits of the orchard. Cypress with spikenard. 13. Thy shoots are an orchard of pomegranates, with precious fruits; henna with spikenard plants, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 4:13: Thy plants are an orchard of pomegranates - This seems to refer to the fecundity of the bride or Jewish queen; to the former it would be a prediction; to the latter, a statement of what had already taken place. The word פרדס pardes, which we translate an orchard, is the same which has given birth to our paradise, a garden of pleasure. The other expressions, in this and the following verse, seem to refer wholly to matters of a connubial nature. Song of Solomon (Canticles) 4:16 Albert Barnes: Notes on the Bible - 1834 4:13-15 Seven kinds of spices (some of them with Indian names, e. g. aloes, spikenard, saffron) are enumerated as found in this symbolic garden. They are for the most part pure exotics which have formed for countless ages articles of commerce in the East, and were brought at that time in Solomon's ships from southern Arabia, the great Indian Peninsula, and perhaps the islands of the Indian Archipelago. The picture here is best regarded as a purely ideal one, having no corresponding reality but in the bride herself. The beauties and attractions of both north and south - of Lebanon with its streams of sparkling water and fresh mountain air, of Engedi with its tropical climate and henna plantations, of the spice-groves of Arabia Felix, and of the rarest products of the distant mysterious Ophir - all combine to furnish one glorious representation, "Thou art all fair!" Song of Solomon (Canticles) 4:16 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 4:13: are: Sol 6:11, Sol 7:12, Sol 8:2; Psa 92:14; Ecc 2:5; Isa 60:21, Isa 61:11; Joh 15:1-3; Phi 1:11 pleasant: Sol 6:2 camphire: or, cypress, Sol 4:14, Sol 1:14 spikenard: Sol 1:12; Mar 14:3; Joh 12:3 Song of Solomon (Canticles) 4:14 Carl Friedrich Keil and Franz Delitzsch 13 What sprouts forth for thee is a park of pomegranates, With most excellent fruits; Cypress flowers with nards; 14 Nard and crocus; calamus and cinnamon, With all kinds of incense trees; Myrrh and aloes, With all the chief aromatics. The common subject to all down to Song 4:15 inclusive is שׁלחיך ("what sprouts for thee" = "thy plants"), as a figurative designation, borrowed from plants, of all the "phenomena and life utterances" (Bttch.) of her personality. "If I only knew here," says Rocke, "how to disclose the meaning, certainly all these flowers and fruits, in the figurative language of the Orient, in the flower-language of love, had their beautiful interpretation." In the old German poetry, also, the phrase bluomen brechen to break flowers was equivalent to: to enjoy love; the flowers and fruits named are figures of all that the amata offers to the amator. Most of the plants here named are exotics; פּרדּס (heaping around, circumvallation, enclosing) is a garden or park, especially with foreign ornamental and fragrant plants - an old Persian word, the explanation of which, after Spiegel, first given in our exposition of the Song, 1851 (from pairi = περί, and dêz, R. diz, a heap), has now become common property (Justi's Handb. der Zendsprache, p. 180). מגדים פּרי (from מגד, which corresponds to The Arab. mejd, praise, honour, excellence; vid., Volck under Deut 33:13) are fructus laudum, or lautitiarum, excellent precious fruits, which in the more modern language are simply called מגדים (Shabbath 127b, מיני מגדים, all kinds of fine fruits); cf. Syr. magdo, dried fruit. Regarding כּפר, vid., under Song 1:14; regarding מר, under Song 1:13; also regarding נרדּ, under Song 1:12. The long vowel of נרדּ corresponds to the Pers. form nârd, but near to which is also nard, Indian nalada (fragrance-giving); the ē is thus only the long accent, and can therefore disappear in the plur. For נרדים, Grtz reads ירדים, roses, because the poet would not have named nard twice. The conjecture is beautiful, but for us, who believe the poem to be Solomonic, is inconsistent with the history of roses (vid., under Song 2:1), and also unnecessary. The description moves forward by steps rhythmically. כּרוכם is the crocus stativus, the genuine Indian safran, the dried flower-eyes of which yield the safran used as a colour, as an aromatic, and also as medicine; safran is an Arab. word, and means yellow root and yellow colouring matter. The name כּרוכם, Pers. karkam, Arab. karkum, is radically Indian, Sanscr. kunkuma. קנה, a reed (from קנה, R. qn, to rise up, viewed intrans.), (Note: In this general sense of "reed" (Syn. arundo) the word is also found in the Gr. and Lat.: κάνναι (κάναι), reed-mats, κάνεον κάναστρον, a wicker basket, canna, canistrum, without any reference to an Indo-Germ. verbal stem, and without acquiring the specific signification of an aromatic plant.) viz., sweet reed, acorus calamus, which with us now grows wild in marshes, but is indigenous to the Orient. קנּמנן is the laurus cinnamomum, a tree indigenous to the east coast of Africa and Ceylon, and found later also on the Antilles. It is of the family of the laurineae, the inner bark of which, peeled off and rolled together, is the cinnamon-bark (cannella, French cannelle); Aram. קוּנמא, as also the Greek κιννάμοομον and κίνναμον, Lat. (e.g., in the 12th book of Pliny) cinnamomum and cinnamum, are interchanged, from קנם, probably a secondary formation from קנה (like בּם, whence בּמה, from בּא), to which also Syr. qenûmā', ὑπόστασις, and the Talm.-Targ. קנּוּם קונם, an oath (cf. קים), go back, so that thus the name which was brought to the west by the Phoenicians denoted not the tree, but the reed-like form of the rolled dried bark. As "nards" refer to varieties of the nard, perhaps to the Indian and the Jamanic spoken of by Strabo and others, so "all kinds of incense trees" refers definitely to Indo-Arab. varieties of the incense tree and its fragrant resin; it has its name fro the white and transparent seeds of this its resin (cf. Arab. lubân, incense and benzoin, the resin of the storax tree, לבנה); the Greek λίβανος, λιβανωτός (Lat. thus, frankincense, from θύω), is a word derived from the Pheonicians. אהלות or אהלים (which already in a remarkable way was used by Balaam, Num 24:6, elsewhere only since the time of Solomon) is the Semitized old Indian name of the aloe, agaru or aguru; that which is aromatic is the wood of the aloe-tree (aloxylon agallochum), particularly its dried root (agallochum or lignum alos, ξυλαλόη, according to which the Targ. here: אלואין אכסיל, after the phrase in Aruch) mouldered in the earth, which chiefly came from farther India. (Note: Vid., Lassen's Ind. Alterthumsk. I 334f. Furrer, in Schenkel's Bib. Lex., understands אהלות of the liliaceae, indigenous to Palestine as to Arabia, which is also called alo. But the drastic purgative which the succulent leaves of this plant yield is not aromatic, and the verb אחל "to glisten," whence he seeks to derive the name of this aloe, is not proved. Cf. besides, the Petersburg Lex. under aguru ("not difficult"), according to which is this name of the amyris agallocha, and the aquilaria agallocha, but of no liliaceae. The name Adlerholz ("eagle-wood") rests on a misunderstanding of the name of the Agila tree. It is called "Paradiesholz," because it must have been one of the paradise trees (vid., Bereshith rabba under Gen 2:8). Dioskorides says of this wood: θυμιᾶται ἀντὶ λιβανωτοῦ; the Song therefore places it along with myrrh and frankincense. That which is common to the lily-aloe and the wood-aloe, is the bitter taste of the juice of the former and of the resinous wood of the latter. The Arab. name of the aloe, ṣabir, is also given to the lily-aloe. The proverbs: amarru min eṣ-ṣabir, bitterer than the aloe, and es-sabr sabir, patience is the aloe, refer to the aloe-juice.) עם, as everywhere, connects things contained together or in any way united (Song 5:1; cf. Song 1:11, as Ps 87:4; cf. 1Kings 16:12). The concluding phrase וגו כּל־ר, cum praestantissimis quibusque aromatibus, is a poet. et cetera. ראשׁ, with the gen. of the object whose value is estimated, denotes what is of meilleure qualit; or, as the Talm. says, what is אלפא, ἄλφα, i.e., number one. Ezek; Ezek 27:22, in a similar sense, says, "with chief (ראשׁ) of all spices." John Gill Thy plants are an orchard of pomegranates,.... These plants are the members of the church, true converts, believers in Christ; pleasant plants, plants of renown, planted in the church by Christ's heavenly Father, and shall never be plucked up; or, thy gardens, as it may be rendered (n); particular churches, well taken care of and watered; these make an orchard, or are like one, even a paradise, as the word (o) signifies: it is generally thought to be a Persic word; see Neh 2:8; but Hillerus (p) derives it from to "separate", it being a garden, separated and enclosed as before; one like Eden's garden, exceeding pleasant and delightful: and not like an orchard of any sort of trees, but of "pomegranates", of which there were plenty in Canaan, hence called a "land of pomegranates", Deut 8:8; many places in it had their names from thence, Josh 15:32. To which believers in Christ may be compared, for the various sorts of them (q), for their largeness, fruitfulness, and uprightness; saints have gifts and grace, differing from one another as to size, but all pomegranates, trees of righteousness; some are larger, and excel others, are full of all the fruits of righteousness; but all are, more or less, fruitful and upright in heart: and so the saints of the higher class may be here designed, as those of a lower are by other trees and spices after mentioned; with pleasant fruits; that are valuable, precious, and desirable, of which an enumeration follows: camphire, with spikenard; or "cypresses", or "cyprusses with nards" (r); both in the plural number: the former may intend cypress trees, so called on account of their berries and fruits growing in clusters; see Song 1:14; and the latter, because there are different sorts of them, as "nardus Italica", "Indica", and "Celtica": to these saints may be compared, because pleasant and delightful, of a sweet smell, and rare and excellent. (n) Vid. Guisium in Misn. Sheviith, c. 2. s. 2. (o) Sept. "paradisus", Pagninus, Montanus, Tigurine version, Cocceius, Marckius, Michaelis. (p) Onomastic. Sacr. p. 291. (q) Plin. Nat. Hist. l. 13. c. 19. (r) So Junius & Tremellius, Piscator. John Wesley Plants - Believers, which are planted in thee, are like the plants or fruits of an orchard, which are pleasant to the eye, and delicious to the taste or smell, whereby he signifies the variety and excellency of the gifts and graces in the several members of the church. Spikenard - Which he mentions here with camphire, and in the next verse with saffron, because it is mixed with both these, and being so mixed, yields. the more grateful smell. Robert Jamieson, A. R. Fausset and David Brown orchard--Hebrew, "a paradise," that is, a pleasure-ground and orchard. Not only flowers, but fruit trees (Jn 15:8; Phil 1:11). camphire--not camphor (Song 1:14), hennah, or cypress blooms.
4:134:13: Պատգամաւորութիւն քո դրախտ նռնենեաց հանդերձ պտղովք մրգաբերաց։ Կիպրոս հանդերձ նարդոսիւ[8682]։ [8682] Ոմանք. Առաքումն քո դրախտ... պտղովք ծառոց. ծաղիկ հանդերձ։ Ուր եւ ՚ի լուսանց մերումս նշանակի՝ ծաղիկ։ 13 Քո տնկիները նռնենիների դրախտ են՝ մրգատու ծառերի պտուղներով, նոճով ու նարդոսով, 13 Քու տունկերդ քաղցրահամ պտուղներով, Հինաներով ու նարդոսներով՝ նռնենիներու դրախտ են։ ^[65]Պատգամաւորութիւն քո դրախտ նռնենեաց` հանդերձ պտղովք ^[66]մրգաբերաց. ^[67]կիպրոս հանդերձ նարդոսիւ: 4:13: Պատգամաւորութիւն քո դրախտ նռնենեաց հանդերձ պտղովք մրգաբերաց։ Կիպրոս հանդերձ նարդոսիւ[8682]։ [8682] Ոմանք. Առաքումն քո դրախտ... պտղովք ծառոց. ծաղիկ հանդերձ։ Ուր եւ ՚ի լուսանց մերումս նշանակի՝ ծաղիկ։ 13 Քո տնկիները նռնենիների դրախտ են՝ մրգատու ծառերի պտուղներով, նոճով ու նարդոսով, 13 Քու տունկերդ քաղցրահամ պտուղներով, Հինաներով ու նարդոսներով՝ նռնենիներու դրախտ են։ zohrab-1805▾ eastern-1994▾ western am▾	4:134:13 рассадники твои сад с гранатовыми яблоками, с превосходными плодами, киперы с нардами, 4:14 νάρδος ναρδος nard καὶ και and; even κρόκος κροκος stalk; reed καὶ και and; even κιννάμωμον κινναμωμον cinnamon μετὰ μετα with; amid πάντων πας all; every ξύλων ξυλον wood; timber τοῦ ο the Λιβάνου λιβανος myrrh αλωθ αλωθ with; amid πάντων πας all; every πρώτων πρωτος first; foremost μύρων μυρον ointment; perfume 4:14 נֵ֣רְדְּ׀ nˈērd נֵרְדְּ nard וְ wᵊ וְ and כַרְכֹּ֗ם ḵarkˈōm כַּרְכֹּום curcuma קָנֶה֙ qānˌeh קָנֶה reed וְ wᵊ וְ and קִנָּמֹ֔ון qinnāmˈôn קִנָּמֹון cinnamon עִ֖ם ʕˌim עִם with כָּל־ kol- כֹּל whole עֲצֵ֣י ʕᵃṣˈê עֵץ tree לְבֹונָ֑ה lᵊvônˈā לְבֹנָה incense מֹ֚ר ˈmōr מֹר myrrh וַ wa וְ and אֲהָלֹ֔ות ʔᵃhālˈôṯ אָהָל aloe עִ֖ם ʕˌim עִם with כָּל־ kol- כֹּל whole רָאשֵׁ֥י rāšˌê רֹאשׁ head בְשָׂמִֽים׃ vᵊśāmˈîm בֹּשֶׂם balsam-tree 4:14. nardus et crocus fistula et cinnamomum cum universis lignis Libani murra et aloe cum omnibus primis unguentisSpikenard and saffron, sweet cane and cinnamon, with all the trees of Libanus, myrrh and aloes with all the chief perfumes. 14. Spikenard and saffron, calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices. Thy plants [are] an orchard of pomegranates, with pleasant fruits; camphire, with spikenard: 4:13 рассадники твои сад с гранатовыми яблоками, с превосходными плодами, киперы с нардами, 4:14 νάρδος ναρδος nard καὶ και and; even κρόκος κροκος stalk; reed καὶ και and; even κιννάμωμον κινναμωμον cinnamon μετὰ μετα with; amid πάντων πας all; every ξύλων ξυλον wood; timber τοῦ ο the Λιβάνου λιβανος myrrh αλωθ αλωθ with; amid πάντων πας all; every πρώτων πρωτος first; foremost μύρων μυρον ointment; perfume 4:14 נֵ֣רְדְּ׀ nˈērd נֵרְדְּ nard וְ wᵊ וְ and כַרְכֹּ֗ם ḵarkˈōm כַּרְכֹּום curcuma קָנֶה֙ qānˌeh קָנֶה reed וְ wᵊ וְ and קִנָּמֹ֔ון qinnāmˈôn קִנָּמֹון cinnamon עִ֖ם ʕˌim עִם with כָּל־ kol- כֹּל whole עֲצֵ֣י ʕᵃṣˈê עֵץ tree לְבֹונָ֑ה lᵊvônˈā לְבֹנָה incense מֹ֚ר ˈmōr מֹר myrrh וַ wa וְ and אֲהָלֹ֔ות ʔᵃhālˈôṯ אָהָל aloe עִ֖ם ʕˌim עִם with כָּל־ kol- כֹּל whole רָאשֵׁ֥י rāšˌê רֹאשׁ head בְשָׂמִֽים׃ vᵊśāmˈîm בֹּשֶׂם balsam-tree 4:14. nardus et crocus fistula et cinnamomum cum universis lignis Libani murra et aloe cum omnibus primis unguentis Spikenard and saffron, sweet cane and cinnamon, with all the trees of Libanus, myrrh and aloes with all the chief perfumes. 14. Spikenard and saffron, calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 4:14: calamus: Exo 30:23; Eze 27:19 cinnamon: Pro 7:17; Rev 18:13 trees: Sol 4:6, Sol 5:1; Num 24:6 the chief: Sol 6:2; Gen 43:11; Kg1 10:10; Ch2 9:9; Mar 16:1 Song of Solomon (Canticles) 4:15 John Gill Spikenard and saffron,.... The former is the best sort of nard, and therefore mentioned and repeated, to which saints may be compared, because of the graces of the Spirit in them; which, when exercised, give a sweet odour, and are exceeding grateful to Christ; see Song 1:12; and the latter, according to Schindler (s), seems to have been read "carcos", the same with "crocus", and is a plant well known by us for its cheering nature; and has its name from the Arabic, "zaffran", because of its yellow or golden colour; but "crocus", from "Corycus" (t), a mountain in Cilicia, where it grew; it is properly joined with spikenard, since itself is a "spica", and is sometimes called "spica Cilissa" (u). Next follow calamus and cinnamon, with all trees of frankincense; "calamus" is the sweet cane in Is 43:24; "cinnamon" is the rind or bark of a tree; both grow in India (w) and in Arabia (x); as also trees of "frankincense", which are only in Arabia; hence one of the Arabias is called "thurifera" (y), for they do not grow in all Arabia: the two first were ingredients in the holy anointing oil, and the latter in the holy perfume, Ex 30:23; myrrh and aloes, with all the chief spices; Solomon's gardens might be furnished with all these; and with the above trees, plants, and spices, from Arabia Felix, where, as Appianus (z) says, "cassia" grew in marshy places; myrrh and frankincense were gathered from trees, cinnamon from shrubs, and their meadows naturally produced nard; hence called "aromatifera", the spicy country (a): myrrh was also an ingredient in the anointing oil; and aloes, according to the Targum, is the same with lign aloes; see Num 24:6; not the herb which has a very bitter juice, but the tree of a sweet odour, which Isidore (b) distinguishes, and is what is meant in Ps 45:8; and were both of a very fragrant smell. Now all these trees, plants, and spices, signify truly precious souls, possessed of the graces of the Spirit; comparable to them for their valuableness and excellency, their sweet smell, and the reviving and refreshing nature of them; which make the subjects of these graces very agreeable to Christ, and to one another. What a garden is the church thus planted! (s) Lexic. Pentaglott. col. 910. (t) "Corycii pressura croci", Lucan. Pharsal. l. 9. v. 809. (u) Ovid. Fast. l. 1. v. 76. in Ibin, v. 200. Propert. l. 4. Eleg. 6. v. 74. (w) Plin. Nat. Hist. l. 12. c. 19, 22. Strabo, l. 15. p. 478. (x) Herodot. Thalia, c. 107. "Cinnamoni et multi pastor odoris Araba", Propert. l. 3. Eleg. 13. v. 8, 9. (y) Plin. Nat. Hist. l. 12. c. 14. (z) Apud Schindler. Lexic. col. 1192. (a) Strabo. Geograph. l. 16. p. 538. Vid. p. 535. (b) Origin. l. 17. c. 8, 9. John Wesley All trees - Such trees as produce frankincense. Robert Jamieson, A. R. Fausset and David Brown calamus--"sweet cane" (Ex 30:23; Jer 6:20). myrrh and aloes--Ointments are associated with His death, as well as with feasts (Jn 12:7). The bride's ministry of "myrrh and aloes" is recorded (Jn 19:39).
4:144:14: Նարդոս եւ քրքում, խունկեղէգն եւ կինամոմոն, հանդերձ ամենայն ծառօք Լիբանանու։ Զըմուռս եւ հալուէ, հանդերձ ամենայն գլխաւոր խնկօք[8683]։ [8683] Ոմանք. Եւ քրքում, եղեգն եւ կինամոմոն հանդերձ ամենայն փայտիւք Լիբա՛՛... հանդերձ ամենայն առաջին. կամ՝ ընտիր եւղովքն։ 14 նարդոս են ու քրքում, խնկեղէգն ու կինամոն՝ Լիբանանի ամէն տեսակ ծառերով, զմուռս ու հալուէ՝ բոլոր լաւագոյն խնկերով հանդերձ, 14 Նարդոս եւ քրքում, եղէգն ու կինամոն, Ամէն տեսակ կնդրուկի ծառով, զմուռսով ու հալուէով Եւ բոլոր գլխաւոր խունկերով։ նարդոս եւ քրքում, խունկեղէգն եւ կինամոմոն, հանդերձ ամենայն ծառօք ^[68]Լիբանանու. զմուռս եւ հալուէ, հանդերձ ամենայն գլխաւոր խնկօք: 4:14: Նարդոս եւ քրքում, խունկեղէգն եւ կինամոմոն, հանդերձ ամենայն ծառօք Լիբանանու։ Զըմուռս եւ հալուէ, հանդերձ ամենայն գլխաւոր խնկօք[8683]։ [8683] Ոմանք. Եւ քրքում, եղեգն եւ կինամոմոն հանդերձ ամենայն փայտիւք Լիբա՛՛... հանդերձ ամենայն առաջին. կամ՝ ընտիր եւղովքն։ 14 նարդոս են ու քրքում, խնկեղէգն ու կինամոն՝ Լիբանանի ամէն տեսակ ծառերով, զմուռս ու հալուէ՝ բոլոր լաւագոյն խնկերով հանդերձ, 14 Նարդոս եւ քրքում, եղէգն ու կինամոն, Ամէն տեսակ կնդրուկի ծառով, զմուռսով ու հալուէով Եւ բոլոր գլխաւոր խունկերով։ zohrab-1805▾ eastern-1994▾ western am▾	4:144:14 нард и шафран, аир и корица со всякими благовонными деревами, мирра и алой со всякими лучшими ароматами; 4:15 πηγὴ πηγη well; fountain κήπων κηπος garden φρέαρ φρεαρ pit ὕδατος υδωρ water ζῶντος ζαω live; alive καὶ και and; even ῥοιζοῦντος ροιζεω from; away τοῦ ο the Λιβάνου λιβανος Libanos; Livanos 4:15 מַעְיַ֣ן maʕyˈan מַעְיָן well גַּנִּ֔ים gannˈîm גַּן garden בְּאֵ֖ר bᵊʔˌēr בְּאֵר well מַ֣יִם mˈayim מַיִם water חַיִּ֑ים ḥayyˈîm חַי alive וְ wᵊ וְ and נֹזְלִ֖ים nōzᵊlˌîm נזל flow מִן־ min- מִן from לְבָנֹֽון׃ lᵊvānˈôn לְבָנֹון Lebanon 4:15. fons hortorum puteus aquarum viventium quae fluunt impetu de LibanoThe fountain of gardens: the well of living waters, which run with a strong stream from Libanus. 15. a fountain of gardens, a well of living waters, and flowing streams from Lebanon. Spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices: 4:14 нард и шафран, аир и корица со всякими благовонными деревами, мирра и алой со всякими лучшими ароматами; 4:15 πηγὴ πηγη well; fountain κήπων κηπος garden φρέαρ φρεαρ pit ὕδατος υδωρ water ζῶντος ζαω live; alive καὶ και and; even ῥοιζοῦντος ροιζεω from; away τοῦ ο the Λιβάνου λιβανος Libanos; Livanos 4:15 מַעְיַ֣ן maʕyˈan מַעְיָן well גַּנִּ֔ים gannˈîm גַּן garden בְּאֵ֖ר bᵊʔˌēr בְּאֵר well מַ֣יִם mˈayim מַיִם water חַיִּ֑ים ḥayyˈîm חַי alive וְ wᵊ וְ and נֹזְלִ֖ים nōzᵊlˌîm נזל flow מִן־ min- מִן from לְבָנֹֽון׃ lᵊvānˈôn לְבָנֹון Lebanon 4:15. fons hortorum puteus aquarum viventium quae fluunt impetu de Libano The fountain of gardens: the well of living waters, which run with a strong stream from Libanus. 15. a fountain of gardens, a well of living waters, and flowing streams from Lebanon. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 4:15: fountain: Sol 4:12; Ecc 2:6 a well: Psa 36:8, Psa 36:9, Psa 46:4; Jer 2:13, Jer 17:13; Joh 4:10, Joh 4:14, Joh 7:38; Rev 22:1 streams: Jer 18:13, Jer 18:14 Song of Solomon (Canticles) 4:16 Carl Friedrich Keil and Franz Delitzsch The panegyric returns now once more to the figure of a fountain. 15 A garden-fountain, a well of living water, And torrents from Lebanon. The tertium compar. in Song 4:12 was the collecting and sealing up; here, it is the inner life and its outward activity. A fountain in gardens (גּנּים, categ. pl.) is put to service for the benefit of the beds of plants round about, and it has in these gardens, as it were, its proper sphere of influence. A well of living water is one in which that which is distributes springs up from within, so that it is indeed given to it, but not without at the same time being its own true property. נזל is related, according to the Semitic usus loq., to אזל, as "niedergehen" (to go down) to "weggehen" (to go away) (vid., Prov 5:15); similarly related are (Arab.) sar, to go, and sal (in which the letter ra is exchanged for lam, to express the softness of the liquid), to flow, whence syl (sêl), impetuous stream, rushing water, kindred in meaning to נזלים. Streams which come from Lebanon have a rapid descent, and (so far as they do not arise in the snow region) the water is not only fresh, but clear as crystal. All these figures understood sensuously would be insipid; but understood ethically, they are exceedingly appropriate, and are easily interpreted, so that the conjecture is natural, that on the supposition of the spiritual interpretation of the Song, Jesus has this saying in His mind when He says that streams of living water shall flow "out of the belly" of the believer, Jn 7:38. Geneva 1599 (h) A fountain of gardens, a well of living waters, and streams from Lebanon. (h) The Church confesses that all her glory and beauty comes from Christ who is the true fountain of all grace. John Gill A fountain of gardens, a well of living waters, and streams from Lebanon. Some (c) take these words to be the words of Christ continued, speaking still of his church, and explaining and enlarging upon what he had said of her, Song 4:12; but they are rather the words of the church; who, upon hearing herself commended, and knowing that all her fruitfulness, and the flourishing condition she was in, were owing to the grace of Christ, breaks forth in these words, and ascribes all to him, saying, "O fountain of gardens, O well of living waters", &c. for so the words may be rendered in the vocative case (d). By the "gardens" may be meant particular distinct churches, such as were gathered in the first times of the Gospel, and since, as the churches of Asia, &c. separated from the world, and planted with trees of righteousness, such as are before described: and though there are many gardens or churches, there is but one "fountain" which supplies them all with gifts and grace, and that is Christ, and his fulness, the fountain from whence flow all grace, and the blessings of it: who also is the "well of living waters"; a well deep and large, fathomless and bottomless, dug by sovereign grace, and full of all grace; signified by "waters", for the abundance of it; and said to be "living", because by it dead sinners are quickened, and drooping saints revived; and is ever running (e), ever flowing and overflowing; so that there is always a supply for all Christ's gardens, and for all believers in all ages; who, with the bucket of faith, draw water with joy out of this well, or wells of salvation, Is 12:3; and the flows of grace from hence are like "streams from Lebanon", because of the abundance of it; the constant and continued supplies of it; the rapidity and force with which it comes, bearing down all obstacles in its way, and for the pleasure it gives, the flows of it being as delightful and grateful as streams of water in hot countries. Respect seems to be had to several places called by these names; there was one, called "the Fountain of Gardens", which flowed from Lebanon, six miles from Tripoli, and watered all the gardens, whence it had its name, and all the country that lay between these two places (f); and there was another, called "the Well of living Waters", a little mile to the south of Tyre; it had four fountains, from whence were cut various aqueducts and rivulets, which watered all the plain of Tyre, and all its gardens; which fountains were little more than a bow's cast from the main sea, and in which space six mills were employed (g): and there is a rupture in Mount Lebanon, as Mr. Maundrell (h) says, which runs up it seven hours' travelling; and which, on both sides, is steep and high, and clothed with fragrant greens from top to bottom; and everywhere refreshed with "fountains", falling down from the rocks, in pleasant cascades, the ingenious work of nature; and Rauwolff (i), who was on this mountain in 1575, relates; "we came (says he) into pleasant groves, by delightful "rivulets" that arose from "springs", that made so sweet a noise, as to be admired by King Solomon, Song 4:15;'' and these streams gave rise to some rivers, as Jordan, Eleutherus, &c. (k) to which the allusion is here. There were two cities, one in the tribe of Judah, and the other in the tribe of Issachar, called Engannim, the fountain of gardens, Josh 15:34. (c) So Cocceius, Schmidt, Heunischius, Marckius, Michaelis. (d) So Ainsworth, Junius & Tremellius, Piscator, Marckius. (e) "Flumine vivo", Virgil. Aeneid. l. 2. v. 715, "Semper fluenti", i.e. "naturali", Servius in ibid. (f) Adrichom. Theatrum Terrae Sanctum, p. 107, 108. (g) Ibid. p. 6. (h) Journey from Aleppo, &c. p. 142, 143. (i) Travels, part. 2. ch. 12. p. 187, 188. Ed. Ray. (k) Plin. Nat. Hist. l. 5. c. 20. Joseph. Antiqu. l. 5. c. 3. s. 1. John Wesley Living water - Though my spouse be in some sort a fountain shut up, yet that is not so to be understood as if she kept her waters to herself, for she is like a fountain of living or running water, which flows into gardens, and makes its flowers and plants to flourish. The church conveys those waters of life which she receives from Christ to particular believers. Streams - Like those sweet and refreshing rivers which flow down from mount Lebanon, of which Jordan is one. Robert Jamieson, A. R. Fausset and David Brown of--This pleasure-ground is not dependent on mere reservoirs; it has a fountain sufficient to water many "gardens" (plural). living-- (Jer 17:8; Jn 4:13-14; Jn 7:38-39). from Lebanon--Though the fountain is lowly, the source is lofty; fed by the perpetual snows of Lebanon, refreshingly cool (Jer 18:14), fertilizing the gardens of Damascus. It springs upon earth; its source is heaven. It is now not "sealed," but open "streams" (Rev_ 22:17).
4:154:15: Աղբեւր բուրաստանաց եւ ակն ջրոյ կենդանւոյ՝ բղխեալ ՚ի Լիբանանէ[8684]։ [8684] Ոմանք. Աղբեւր պարտիզաց. ջրհոր ջրոյ կենդանւոյ եւ հոսեցելոյ ՚ի Լիբա՛՛։ 15 բուրաստանների աղբիւր են եւ կենդանի ջրի ակունք, որ բխում է Լիբանանից: 15 Պարտէզներու աղբիւր, Կենդանի ջուրի ջրհոր Ու Լիբանանէն վազած հեղեղներ։ Աղբեւր բուրաստանաց եւ ակն ջրոյ կենդանւոյ` բղխեալ ի Լիբանանէ: 4:15: Աղբեւր բուրաստանաց եւ ակն ջրոյ կենդանւոյ՝ բղխեալ ՚ի Լիբանանէ[8684]։ [8684] Ոմանք. Աղբեւր պարտիզաց. ջրհոր ջրոյ կենդանւոյ եւ հոսեցելոյ ՚ի Լիբա՛՛։ 15 բուրաստանների աղբիւր են եւ կենդանի ջրի ակունք, որ բխում է Լիբանանից: 15 Պարտէզներու աղբիւր, Կենդանի ջուրի ջրհոր Ու Լիբանանէն վազած հեղեղներ։ zohrab-1805▾ eastern-1994▾ western am▾	4:154:15 садовый источник колодезь живых вод и потоки с Ливана. 4:16 ἐξεγέρθητι εξεγειρω raise up; awakened βορρᾶ βορρας north wind καὶ και and; even ἔρχου ερχομαι come; go νότε νοτος south wind διάπνευσον διαπνεω garden μου μου of me; mine καὶ και and; even ῥευσάτωσαν ρεω flow ἀρώματά αρωμα spice μου μου of me; mine καταβήτω καταβαινω step down; descend ἀδελφιδός αδελφιδος of me; mine εἰς εις into; for κῆπον κηπος garden αὐτοῦ αυτος he; him καὶ και and; even φαγέτω εσθιω eat; consume καρπὸν καρπος.1 fruit ἀκροδρύων ακροδρυα he; him 4:16 ע֤וּרִי ʕˈûrî עור be awake צָפֹון֙ ṣāfôn צָפֹון north וּ û וְ and בֹ֣ואִי vˈôʔî בוא come תֵימָ֔ן ṯêmˈān תֵּימָן south הָפִ֥יחִי hāfˌîḥî פוח breath גַנִּ֖י ḡannˌî גַּן garden יִזְּל֣וּ yizzᵊlˈû נזל flow בְשָׂמָ֑יו vᵊśāmˈāʸw בֹּשֶׂם balsam-tree יָבֹ֤א yāvˈō בוא come דֹודִי֙ ḏôḏˌî דֹּוד beloved one לְ lᵊ לְ to גַנֹּ֔ו ḡannˈô גַּן garden וְ wᵊ וְ and יֹאכַ֖ל yōḵˌal אכל eat פְּרִ֥י pᵊrˌî פְּרִי fruit מְגָדָֽיו׃ mᵊḡāḏˈāʸw מֶגֶד present 4:16. surge aquilo et veni auster perfla hortum meum et fluant aromata illiusArise, O north wind, and come, O south wind, blow through my garden, and let the aromatical spices thereof flow. 16. Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out. Let my beloved come into his garden, and eat his precious fruits. A fountain of gardens, a well of living waters, and streams from Lebanon: 4:15 садовый источник колодезь живых вод и потоки с Ливана. 4:16 ἐξεγέρθητι εξεγειρω raise up; awakened βορρᾶ βορρας north wind καὶ και and; even ἔρχου ερχομαι come; go νότε νοτος south wind διάπνευσον διαπνεω garden μου μου of me; mine καὶ και and; even ῥευσάτωσαν ρεω flow ἀρώματά αρωμα spice μου μου of me; mine καταβήτω καταβαινω step down; descend ἀδελφιδός αδελφιδος of me; mine εἰς εις into; for κῆπον κηπος garden αὐτοῦ αυτος he; him καὶ και and; even φαγέτω εσθιω eat; consume καρπὸν καρπος.1 fruit ἀκροδρύων ακροδρυα he; him 4:16 ע֤וּרִי ʕˈûrî עור be awake צָפֹון֙ ṣāfôn צָפֹון north וּ û וְ and בֹ֣ואִי vˈôʔî בוא come תֵימָ֔ן ṯêmˈān תֵּימָן south הָפִ֥יחִי hāfˌîḥî פוח breath גַנִּ֖י ḡannˌî גַּן garden יִזְּל֣וּ yizzᵊlˈû נזל flow בְשָׂמָ֑יו vᵊśāmˈāʸw בֹּשֶׂם balsam-tree יָבֹ֤א yāvˈō בוא come דֹודִי֙ ḏôḏˌî דֹּוד beloved one לְ lᵊ לְ to גַנֹּ֔ו ḡannˈô גַּן garden וְ wᵊ וְ and יֹאכַ֖ל yōḵˌal אכל eat פְּרִ֥י pᵊrˌî פְּרִי fruit מְגָדָֽיו׃ mᵊḡāḏˈāʸw מֶגֶד present 4:16. surge aquilo et veni auster perfla hortum meum et fluant aromata illius Arise, O north wind, and come, O south wind, blow through my garden, and let the aromatical spices thereof flow. 16. Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out. Let my beloved come into his garden, and eat his precious fruits. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 16: стих слова невесты, спешащей приготовить сад свой к приему друга: северный и южный ветры (Вульг.: Aquilo, Auster) приглашаются всюду развеять ароматы сада невесты, чтобы слава ее привлекла все народы (ср. Пс ХLIV:14–17). В духовном, нравственно-психологическом смысле «это — изображение души святой, преданной Богу. Благодатные дары, как благовонные цветы, украшают ее; но они являют силу свою другим не прежде, как повеет на душевной вертоград тот Дух, который идеже хощет, дышет (Ин III:8). Когда Ему угодно, облагодатствованная душа испускает благоухания, — животворит и радует других; когда не угодно, она есть вертоград заключен, и никто не знает, какие сокровища таятся в ней» («Воскресн. Чтен. », т. V (1841–42: гг. ), с. 160). Matthew Henry: Concise Commentary on the Whole Bible - 1706 15 A fountain of gardens, a well of living waters, and streams from Lebanon. 16 Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out. Let my beloved come into his garden, and eat his pleasant fruits. These seem to be the words of the spouse, the church, in answer to the commendations which Christ, the bridegroom, had given of her as a pleasant fruitful garden. Is she a garden? I. She owns her dependence upon Christ himself to make this garden fruitful. To him she has an eye (v. 15) as the fountain of gardens, not only the founder of them, by whom they are planted and to whom they owe their being, but the fountain of them, by which they are watered and to which they own their continuance and well-being, and without whose constant supplies they would soon become like the dry and barren wilderness. To him she gives all the glory of her fruitfulness, as being nothing with out him: O fountain of gardens! fountain of all good, of all grace, do not thou fail me. Does a believer say to the church, All my springs are in thee, in thee, O Zion? (Ps. lxxxvii. 7), the church transmits the praise to Christ, and says to him, All my springs are in thee; thou art the well of living waters (Jer. ii. 13), out of which flow the streams of Lebanon, the river Jordan, which had its rise at the foot of Mount Lebanon, and the waters of the sanctuary, which issued out from under the threshold of the house, Ezek. xlvii. 1. Those that are gardens to Christ must acknowledge him a fountain to them, from whose fulness they receive and to whom it is owing that their souls are as a watered garden, Jer. xxxi. 12. The city of God on earth is made glad with the river that flows from this fountain (Ps. xlvi. 4), and the new Jerusalem has its pure river of water of life proceeding out of the throne of God and of the Lamb, Rev. xxii. 1. II. She implores the influences of the blessed Spirit to make this garden fragrant (v. 16): Awake, O north wind! and come, thou south. This is a prayer, 1. For the church in general, that there may be a plentiful effusion of the Spirit upon it, in order to its flourishing estate. Ministers' gifts are the spices; when the Spirit is poured out these flow forth, and then the wilderness becomes a fruitful field, Isa. xxxii. 15. This prayer was answered in the pouring out of the Spirit on the day of pentecost (Acts ii. 1), ushered in by a mighty wind; then the apostles, who were bound up before, flowed forth, and were a sweet savour to God, 2 Cor. ii. 15. 2. For particular believers. Note, (1.) Sanctified souls are as gardens, gardens of the Lord, enclosed for him. (2.) Graces in the soul are as spices in these gardens, that in them which is valuable and useful. (3.) It is very desirable that the spices of grace should flow forth both in pious and devout affections and in holy gracious actions, that with them we may honour God, adorn our profession, and do that which will be grateful to good men. (4.) The blessed Spirit, in his operations upon the soul, is as the north and the south wind, which blows where it listeth, and from several points, John iii. 8. There is the north wind of convictions, and the south wind of comforts; but all, like the wind, brought out of God's treasuries and fulfilling his word. (5.) The flowing forth of the spices of grace depends upon the gales of the Spirit; he stirs up good affections, and works in us both to will and to do that which is good; it is he that makes manifest the savour of his knowledge by us. (6.) We ought therefore to wait upon the Spirit of grace for his quickening influences, to pray for them, and to lay our souls under them. God has promised to give us his Spirit, but he will for this be enquired of. III. She invites Christ to the best entertainment the garden affords: "Let my beloved then come into his garden and eat his pleasant fruits; let him have the honour of all the products of the garden (it is fit he should), and let me have the comfort of his acceptance of them, for that is the best account they can be made to turn to." Observe, 1. She calls it his garden; for those that are espoused to Christ call nothing their own, but what they have devoted to him and desire to be used for him. When the spices flow forth then it is fit to be called his garden, and not till then. The fruits of the garden are his pleasant fruits, for he planted them, watered them, and gave the increase. What can we pretend to merit at Christ's hands when we can invite him to nothing but what is his own already? 2. She begs he would visit it, and accept of what it produced. The believer can take little pleasure in his garden, unless Christ, the beloved of his soul, come to him, nor have any joy of the fruits of it, unless they redound some way or other to the glory of Christ, and he will think all he has well bestowed upon him. Adam Clarke: Commentary on the Bible - 1831 4:16: A fountain of gardens - Perhaps גנים gannim, "gardens," was originally ציים chaiyim, "lives," a living fountain, a continual spring. See Houbigant. But this is expressed afterwards; though there would be nothing improper in saying, "a living fountain, a well of living waters, and streams from Mount Lebanon." A fountain of gardens may mean one so abundant as to be sufficient to supply nany gardens, to water many plots of ground, an exuberant fountain. This is the allusion; the reference is plain enough. Awake, O north wind; and come, thou south - It is granted that the south wind in Palestine, in the summer, is extremely hot and troublesome; therefore, another interpretation of this passage has been proposed by Mr. Harmer; who thinks בואי boi, which we render come, signifies enter into thy repositories; and, therefore, supposes the true interpretation of the words to be as follows: "Arise, thou north wind, (and retire, thou south), blow upon my garden; let the spices thereof flow forth, that my beloved may come into his garden, invited by the coolness and fragrancy of the air, and may eat his pleasant fruits; for, if the south wind blow, the excessive heat will forbid his taking the air, and oblige him to shut close the doors and windows of his apartments." Others think that he wishes the winds from all directions to carry throughout the land the fume of his spices, virtue, and perfections. Let my beloved come into his garden - This is the invitation of the bride: and if we look not for far-fetched meanings, the sense is sufficiently evident. But commentators on this song sometimes take a literal sense where the metaphor is evident; at other times they build an allegory upon a metaphor. The Gitagovinda has an elegant passage similar to this. See the place, Part VII, beginning with Enter, sweet Radha. The whole of this chapter is considered to be unconnected with any particular time of the marriage ceremonies. Albert Barnes: Notes on the Bible - 1834 4:16: The bride's brief reply, declaring her affection for the king and willingness to belong to him. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 4:16: Awake: Sol 1:4; Ecc 1:6; Isa 51:9-11, Isa 64:1; Eze 37:9; Joh 3:8; Act 2:1, Act 2:2, Act 4:31 the spices: Sol 4:13, Sol 4:14, Sol 7:12, Sol 7:13; Co2 9:10-15; Phi 1:9-11; Col 1:9-12; Th1 2:12, Th1 2:13; Heb 13:20, Heb 13:21; Pe2 3:18 Let: Sol 5:1, Sol 8:12; Mat 26:10, Mat 26:12; Joh 5:8; Rom 15:16, Rom 15:28; Pe1 2:5, Pe1 2:9, Pe1 2:10 Carl Friedrich Keil and Franz Delitzsch The king's praise is for Shulamith proof of his love, which seeks a response. But as she is, she thinks herself yet unworthy of him; her modesty says to her that she needs preparation for him, preparation by that blowing which is the breath of God in the natural and in the spiritual world. 16 Awake, thou North (wind), and come, thou South! Blow through my garden, cause its spices to flow - Let my beloved come into his garden, And eat the fruits which are precious to him. The names of the north and south, denoting not only the regions of the heavens, but also the winds blowing from these regions, are of the fem. gender, Is 43:6. The east wind, קדים, is purposely not mentioned; the idea of that which is destructive and adverse is connected with it (vid., under Job 27:21). The north wind brings cold till ice is formed, Sir. 43:20; and if the south wind blow, it is hot, Lk 12:55. If cold and heat, coolness and sultriness, interchange at the proper time, then growth is promoted. And if the wind blow through a garden at one time from this direction and at another from that, - not so violently as when it shakes the trees of the forest, but softly and yet as powerfully as a garden can bear it, - then all the fragrance of the garden rises in waves, and it becomes like a sea of incense. The garden itself then blows, i.e., emits odours; for (פּח = the Arab. fakh, fah, cf. fawh, pl. afwâh, sweet odours, fragrant plants) as in היּום רוּח, Gen 3:8, the idea underlies the expression, that when it is evening the day itself blows, i.e., becomes cool, the causative הפיחי, connected with the object-accus. of the garden, means to make the garden breezy and fragrant. נזל is here used of the odours which, set free as it were from the plants, flow out, being carried forth by the waves of air. Shulamith wishes that in her all that is worthy of love should be fully realized. What had to be done for Esther (Esther 2:12) before she could be brought in to the king, Shulamith calls on the winds to accomplish for her, which are, as it were, the breath of the life of all nature, and as such, of the life-spirit, which is the sustaining background of all created things. If she is thus prepared for him who loves her, and whom she loves, he shall come into his garden and enjoy the precious fruit belonging to him. With words of such gentle tenderness, childlike purity, she gives herself to her beloved. Geneva 1599 Awake, O (i) north wind; and come, thou south; blow upon my garden, [that] its spices may flow out. Let my beloved come into his garden, and eat his pleasant fruits. (i) She desires Christ to comfort her and to pour the graces of his Spirit on her, which is meant by the North and South wind. John Gill Awake, O north wind,.... These words, according to some (l), are the words of the church continued, praying for the spirit; to which sense the order and connection of the words seem to incline; though the language suits best with Christ, who has the command of the winds, and a right and property in the garden, the church: nor does it seem so agreeable, that the church should petition Christ to let loose the north wind upon her, if by that are meant afflictive dispensations of Providence; but agrees well enough with Christ, since these come not without his will and order, and by him made to work together for good; by which he nips the corruptions of his people, tries their graces, and causes them to come forth into exercise: though some (m) think this is a command to the north wind to remove, and be gone, and blow no longer, since it was spring, Song 2:11; and would be harmful to the plants in the garden; and the verb "blow" is singular, and only in construction with the south wind; and, besides, winds diametrically opposite (n) cannot blow together in the same horizon, with a continued blast: though others (o) are of opinion, that both winds are designed, being both useful to gardens; the one to scatter the clouds, and make the air clear and wholesome, and restrain the luxuriance of the plants; and the other, being moist and warming, of use to bring plants and fruits to maturity; and both may design the Spirit of God, in his different operations and effects, through the law and the terrors of it, and by the Gospel and its comforting doctrines; and come, thou south, blow upon my garden; the church, Christ's property, as she asserts in the latter part of the verse: the Spirit of God is intended by the "south", or south wind; who is compared to the "wind", because it blows like that, freely, and as he pleases, when, where, and on whom, and imperceptibly, powerfully, and irresistibly, Jn 3:8; and to the "south wind", because it is a warm wind, brings serenity, and makes fruitful with showers of rain: so the Spirit of God warms the cold heart of a sinner; thaws his frozen soul, and comforts with the discoveries of divine love; brings quietness and peace into the conscience; and makes fruitful in grace and good works, by causing the rain of Gospel doctrines to descend and distil upon men. The end to be answered is, that the spices thereof may flow out; the spices in the garden, the odoriferous plants, might emit a fragrant smell; though Virgil (p) represents the south wind as harmful to flowers; so it might be in Italy, where it dried them up, as Servius on the place observes; and yet be useful to them in Palestine, where it blew from the sea, and is sometimes so called, Ps 107:3. Spices denote the graces of believers, rare, precious, and odorous; and their "flowing out" the exercise of them, their evidence, increase, and the ripening of them; when they diffuse a sweet odour to Christ and others, and make it delightful to walk in his garden; as it is to walk in one after a delightful shower of rain, and when the wind gently blows upon it. And hence what is prayed for being granted, the church speaks again, and invites Christ, saying; let my beloved come into his garden; which "coming" is to be understood, not of Christ's first, nor of his second coming; but of his spiritual coming, to visit his people, grant his presence, and manifest his love; which is very desirable by them; and, when granted, is reckoned a great favour, and is an instance of the condescending grace of Christ, Jn 14:22; the church is "his garden" by his own choice, his Father's gift, the purchase of his blood, and the power of his grace: and here he is invited to come, and eat his pleasant fruits; meaning either the graces of the Spirit, which are his fruits; and called Christ's, because they come from him, and are exercised on him, and he is the author and finisher of them: or the good works of believers, which are performed by virtue of union to him, and abiding in him; are done in his strength, and designed for his glory: and both are "pleasant", that is, well pleasing and acceptable to him; the graces of the Spirit, when in exercise, as appears from Song 4:9; and good works, when done in faith, from a principle of love, and to his glory: and he may be said to eat them when he expresses his well pleasedness with them, and acceptation of them. (l) So Cocceius, Marckius, Michaelis. (m) Foliot, Sanctius, & Tig. Not. in loc. So Ambrose is Psal. i. 5. p. 686. (n) Aristot. Meteorolog. l. 2. c. 6. (o) Jarchi & Aben Ezra in loc. (p) "Floribus austrum perditus", Bucolic. Eclog. 2. v. 58. John Wesley North wind - These winds may signify the several dispensations of God's spirit. My garden - This verse is spoken by the spouse. And he calls the garden both hers and his, because of that oneness which is between them, Song 2:16. May flow - That my graces may be exercised. Let - Let Christ afford his gracious presence to his church. And eat - And let him delight himself in that service which is given him, both by the religious worship, and by the holy conversation of his people. Robert Jamieson, A. R. Fausset and David Brown Awake--literally, "arise." All besides is ready; one thing alone is wanted--the breath of God. This follows rightly after His death (Song 6:12; Acts 2:1-4). It is His call to the Spirit to come (Jn 14:16); in Jn 3:8, compared to "the wind"; quickening (Jn 6:63; Ezek 27:9). Saints offer the same prayer (Ps 85:6; Hab 3:2). The north wind "awakes," or arises strongly, namely, the Holy Ghost as a reprover (Jn 16:8-11); the south wind "comes" gently, namely, the Holy Ghost as the comforter (Jn 14:16). The west wind brings rain from the sea (3Kings 18:44-45; Lk 12:54). The east wind is tempestuous (Job 27:21; Is 27:8) and withering (Gen 41:23). These, therefore, are not wanted; but first the north wind clearing the air (Job 37:22; Prov 25:23), and then the warm south wind (Job 37:17); so the Holy Ghost first clearing away mists of gloom, error, unbelief, sin, which intercept the light of Jesus Christ, then infusing spiritual warmth (2Cor 4:6), causing the graces to exhale their odor. Let my beloved, &c.--the bride's reply. The fruit was now at length ripe; the last passover, which He had so desired, is come (Lk 22:7, Lk 22:15-16, Lk 22:18), the only occasion in which He took charge of the preparations. his--answering to Jesus Christ's "My." She owns that the garden is His, and the fruits in her, which she does not in false humility deny (Ps 66:16; Acts 21:19; 1Cor 15:10) are His (Jn 15:8; Phil 1:11).
4:164:16: Արի՛ հիւսւսի եւ ե՛կ հարաւ, շնչեա՛ ՚ի պարտէզ իմ, եւ բուրեսցին խունկք իմ[8685]։[8685] Ոմանք. Հարսն ասէ. Արի՛ հիւս՛՛։ 16 Վե՛ր կաց, հիւսիսի՛ քամի, եւ ե՛կ, հարաւի՛ հով, փչի՛ր իմ պարտէզի մէջ, եւ թող իմ խնկերն իրենց բոյրը տարածեն: 16 Արթնցի՛ր, ո՛վ հիւսիս, եկո՛ւր, ո՛վ հարաւ, Իմ պարտէզիս մէջ փչէ, որպէս զի անոր խունկերը բուրեն։Իմ սիրականս թող իր պարտէզը գայ Ու իրեն ախորժելի պտուղները ուտէ։ Արի, հիւսիսի, եւ եկ, հարաւ, շնչեա ի պարտէզ իմ, եւ բուրեսցին խունկք ^[69]իմ: ^[70]Հարսնն աղաչէ զի իջցէ փեսայն իւր.`` Իջցէ ^[71]եղբօրորդի իմ ի պարտէզ իւր, եւ կերիցէ զպտուղս ^[72]ծառոց իւրոց: 4:16: Արի՛ հիւսւսի եւ ե՛կ հարաւ, շնչեա՛ ՚ի պարտէզ իմ, եւ բուրեսցին խունկք իմ[8685]։ [8685] Ոմանք. Հարսն ասէ. Արի՛ հիւս՛՛։ 16 Վե՛ր կաց, հիւսիսի՛ քամի, եւ ե՛կ, հարաւի՛ հով, փչի՛ր իմ պարտէզի մէջ, եւ թող իմ խնկերն իրենց բոյրը տարածեն: 16 Արթնցի՛ր, ո՛վ հիւսիս, եկո՛ւր, ո՛վ հարաւ, Իմ պարտէզիս մէջ փչէ, որպէս զի անոր խունկերը բուրեն։Իմ սիրականս թող իր պարտէզը գայ Ու իրեն ախորժելի պտուղները ուտէ։ zohrab-1805▾ eastern-1994▾ western am▾	4:164:16 Поднимись {ветер} с севера и принесись с юга, повей на сад мой, и польются ароматы его! Пусть придет возлюбленный мой в сад свой и вкушает сладкие плоды его. Awake, O north wind; and come, thou south; blow upon my garden, [that] the spices thereof may flow out. Let my beloved come into his garden, and eat his pleasant fruits: 4:16 Поднимись {ветер} с севера и принесись с юга, повей на сад мой, и польются ароматы его! Пусть придет возлюбленный мой в сад свой и вкушает сладкие плоды его. ru▾

Երգ Երգոց / Song of Solomon - 4 | swap

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch