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Text: Zohrap 1805EAm-1994Western ArmenianRuLXXHebraica StuttgartensiaVulgateCatholic Public DomainKJV 1900

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jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ armz▾ all ▾ Zohrap 1805 ՆԱԽԱԴՐՈՒԹԻՒՆ ԵՐԳՈՅ ԵՐԳՈՑՆ Անուն Երգոյ երգոցս յայտ առնէ զի եղանակաւոր ձայնիւ ընդ այլ երգս եւ օրհնութիւնս Աստուծոյ երգէին զսա ՚ի հնումն։ Եւ է Երգերգոցս երրորդ գիրք Սողոմոնի, եւ յոյժ բարձրագոյն իմաստիւք քան զառաջինսն. զորոյ գերազանցութիւնն կրկնաբանութիւն կոչմանն յայտնէ. զի Երգերգոց ասելն՝ զառաւելութիւնն քան զպարզաբար երգոց եւ օրհնութեանց յայտնէ. որպէս սրբութիւնն քան զսոսկ տեղի. եւ սրբութիւն սրբութեանցն քան զպարզ սրբութիւն առաւելեալ. ա՛յսպէս եւ Երգերգոցս քան զամենայն աստուածեղէն երգս եւ օրհնութիւնս։ Եւ է՛ սորա առաւելութեան պատճառն եւ օրինակն այսպիսի. զի ամենայն առաքինութեանց քաջութիւնք յորս ամենայն աստուածեղէն գիրք քաջալերեն՝ վարձ եւ մրցանակ ունին զառ ՚ի յԱստուած միանալն՝ եւ ընդ նմա լինելն յաւէտ, զոր այս Գիրք աստուածաբանէ. զի այլքն զյեղանակ արժանանալոյն Աստուծոյ ուսուցանեն. եւ Երգերգոցս զանպատմելի սիրովն միանալն Աստուծոյ յարժանացեալսն աւետարանէ՝ փեսայի առ հարսն օրինակաւ։ Զի ամենայն որ ինչ բարի՝ է եւ կոչի Աստուած, բարձրն եւ առաւել բարձրն, որ ա՛նդրն է քան զամենայն անծանօթ բնութիւնն. այլ գիտելեօքս իբր պատկերօք զիջանի, զի զմեզ ինքեան հաղորդեցուսցէ։ Զի թէ Պաւղոս գիտէր՝ ընդ ամենայնի լինել ամենայն, տնօրէնութեամբ՝ ո՞րչափ եւս Աստուածն զայս ուղղեսցէ աստուածայնաբար գերազանցութեամբ. ըստ որում եւ կոչի բազում վայելուչ անուամբք, ո՛չ միայն բարձրագունիւք, որպէս՝ Աստուած, Տէր, եւ Թագաւոր. այլ եւս յաւէտ ընտանի կոչմամբք. այսինքն՝ հայր, վարդապետ, փեսայ, եւ այլ բազում, յորոց զերեք ընտանի անունքս Աստուծոյ յերից գրոց աստի է տեսանել։ Զի զորս իբրեւ զդեռեւս տղայս յաստուածայինսն՝ առակօքն խրատեաց որպէս հայր. եւ ապա զաճեցեալսն քան զտղայական խակութիւնն, եւ յերիտասարդական քաջութիւն հասեալսն՝ վարժեաց Ժողովօղն ՚ի մեծագոյն հանդէս որպէս վարդապետ, զորդին եւ զաշակերտ՝ աստիճան քան զաստիճան առ ինքն ձգելով։ Այլ ո՛չ կայ մնայ յառաջինսն եւ եթ դէմս բարեգործի, ՚ի հօր ասեմ կամ վարդապետի, այլ զանհաս եւ զաստուածեղէն սիրով միանալն իւր յըստ չափոյ աստուածացեալսն եւ ՚ի սրբեալսն ներգործելով. զերբեմն որդի եւ զաշակերտ կոչեցեալն անձն, այժմ հարսն եւ մերձաւոր կոչէ, եւ զինքն փեսայ եւ սիրեցեալ, եւ այլովք եւս այսպիսեօք անուամբք մարմնականօք, նախ զանճառ միանալն իւր փեսայն Բանն Աստուած յիւրն հարսնացեալ մարմնում՝ զոր էառն, որով ապա եւ յաստուածարեալ հարսնացեալսն ՚ի սուրբս յայտնաբանէ։ ՈՐ Է ՕՐՀՆՈՒԹԻՒՆ ՕՐՀՆՈՒԹԵԱՆՑ Ասացեալ Սողոմոնի Արքայի Իսրայէլի[8634]: [8634] Ամենայն գրչագիր օրինակք զվերնագիր գրոցս ունին համաձայն մերումս, բաց յերկուց որք դնեն. Երգ երգոց Հարսն ասէ Սողոմոնի. Համբուրեսցէ։ Յայտարարութիւն դիմաց ՚ի գիրս Երգոց՝ որ առանձին ՚ի մերումս թարգմանութեան տեսանի, յամենայն գրչագիր օրինակս առ ՚ի զանազանութիւն բուն բանիցն՝ կարմրադեղով էր գրեալ. որ ՚ի տպագրութեանս ըստ պատշաճի նօտր ասացեալ գրով եդաւ։ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1–7. Невеста, по имени Суламита (VII:1), сначала в монологе сама с собою (ст. 1–3), а затем, в обращении к иерусалимским женщинам (ст. 4–7) выражает свою пламенную любовь к жениху и настойчивое искание его. 8–16. Только что явившейся Жених превозносит похвалами Невесту (ст. 8–10, 14) и в свою очередь выслушивает восторженные повалы себе с ее стороны (ст. 11–13, 15–16). Matthew Henry: Concise Commentary on the Whole Bible - 1706 All scripture, we are sure, is given by inspiration of God, and is profitable for the support and advancement of the interests of his kingdom among men, and it is never the less so for there being found in it some things dark and hard to be understood, which those that are unlearned and unstable wrest to their own destruction. In our belief both of the divine extraction and of the spiritual exposition of this book we are confirmed by the ancient, constant, and concurring testimony both of the church of the Jews, to whom were committed the oracles of God, and who never made any doubt of the authority of this book, and of the Christian church, which happily succeeds them in that trust and honour. I. It must be confessed, on the one hand, that if he who barely reads this book be asked, as the eunuch was Understandest thou what thou readest? he will have more reason than he had to say, How can I, except some man shall guide me? The books of scripture-history and prophecy are very much like one another, but this Song of Solomon's is very much unlike the songs of his father David; here is not the name of God in it; it is never quoted in the New Testament; we find not in it any expressions of natural religion or pious devotion, no, nor is it introduced by vision, or any of the marks of immediate revelation. It seems as hard as any part of scripture to be made a savour of life unto life, nay, and to those who come to the reading of it with carnal minds and corrupt affections, it is in danger of being made a savour of death unto death; it is a flower out of which they extract poison; and therefore the Jewish doctors advised their young people not to read it till they were thirty years old, lest by the abuse of that which is most pure and sacred (horrendum dictu--horrible to say!) the flames of lust should be kindled with fire from heaven, which is intended for the altar only. But, II. It must be confessed, on the other hand, that with the help of the many faithful guides we have for the understanding of this book it appears to be a very bright and powerful ray of heavenly light, admirable fitted to excite pious and devout affections in holy souls, to draw out their desires towards God, to increase their delight in him, and improve their acquaintance and communion with him. It is an allegory, the letter of which kills those who rest in that and look no further, but the spirit of which gives life, 2 Cor. iii. 6; John vi. 63. It is a parable, which makes divine things more difficult to those who do not love them, but more plain and pleasant to those who do, Matt. xiii. 14, 16. Experienced Christians here find a counterpart of their experiences, and to them it is intelligible, while those neither understand it nor relish it who have no part nor lot in the matter. It is a son, an Epithalamium, or nuptial song, wherein, by the expressions of love between a bridegroom and his bride, are set forth and illustrated the mutual affections that pass between God and a distinguished remnant of mankind. It is a pastoral; the bride and bridegroom, for the more lively representation of humility and innocence, are brought in as a shepherd and his shepherdess. Now, 1. This song might easily be taken in a spiritual sense by the Jewish church, for whose use it was first composed, and was so taken, as appears by the Chaldee-Paraphrase and the most ancient Jewish expositors. God betrothed the people of Israel to himself; he entered into covenant with them, and it was a marriage-covenant. He had given abundant proofs of his love to them, and required of them that they should love him with all their heart and soul. Idolatry was often spoken of as spiritual adultery, and doting upon idols, to prevent which this song was penned, representing the complacency which God took in Israel and which Israel ought to take in God, and encouraging them to continue faithful to him, though he might seem sometimes to withdraw and hide himself from them, and to wait for the further manifestation of himself in the promised Messiah. 2. It may more easily be taken in a spiritual sense by the Christian church, because the condescensions and communications of divine love appear more rich and free under the gospel than they did under the law, and the communion between heaven and earth more familiar. God sometimes spoke of himself as the husband of the Jewish church (Isa. lxiv. 5, Hos. ii. 16, 19), and rejoiced in it as his bride, Isa. lxii. 4, 5. But more frequently is Christ represented as the bridegroom of his church (Matt. xxv. 1; Rom. vii. 4; 2 Cor. xi. 2; Eph. v. 32), and the church as the bride, the Lamb's wife, Rev. xix. 7; xxi. 2, 9. Pursuant to this metaphor Christ and the church in general, Christ and particular believers, are here discoursing with abundance of mutual esteem and endearment. The best key to this book is the 45th Psalm, which we find applied to Christ in the New Testament, and therefore this ought to be so too. It requires some pains to find out what may, probably, be the meaning of the Holy Spirit in the several parts of this book; as David's songs are many of them level to the capacity of the meanest, and there are shallows in them learned, and there are depths in it in which an elephant may swim. But, when the meaning is found out, it will be of admirable use to excite pious and devout affections in us; and the same truths which are plainly laid down in other scriptures when they are extracted out of this come to the soul with a more pleasing power. When we apply ourselves to the study of this book we must not only, with Moses and Joshua, put off our shoe from off our foot, and even forget that we have bodies, because the place where we stand is holy ground, but we must, with John, come up hither, must spread our wings, take a noble flight, and soar upwards, till by faith and holy love we enter into the holiest, for this is no other than the house of God and this is the gate of heaven. In this chapter, after the title of the book (ver. 1), we have Christ and his church, Christ and a believer, expressing their esteem for each other. I. The bride, the church, speaks to the bridegroom (ver. 2-4), to the daughters of Jerusalem (ver. 5, 6), and then to the bridegroom, ver. 7. II. Christ, the bridegroom, speaks in answer to the complaints and requests of his spouse, ver. 8-11. III. The church expresses the great value she has for Christ, and the delights she takes in communion with him, ver. 12-14. IV. Christ commends the church's beauty, ver. 15. V. The church returns the commendation, ver. 16, 17. Where there is a fire of true love to Christ in the heart this will be of use to blow it up into a flame. Adam Clarke: Commentary on the Bible - 1831 Introduction to the Canticles,orSong of Solomon The book before us is called in the Hebrew שיר השירים Shir Hashshirim, "The Song of Songs;" or, "An Ode of the Odes:" which might be understood, "An Ode taken or selected from others of a similar kind;" or, "An Ode the most excellent of all others;" this being an idiom common to the Hebrew language: e.g., the God of gods is the supreme God; the Lord of lords, the supreme Lord; the King of kings, the supreme King; the heaven of heavens, the supreme or highest heaven. It may therefore be designed to express "a song of the utmost perfection; one of the best that existed, or had ever been penned." Perhaps the title may have a reference to the other poetical compositions of Solomon, which were no less than one thousand and five; and this was considered the most excellent of the whole, and the only one that remains, unless we suppose Solomon, with some of the Jews, to be the author of Psalms 72 and Psa 127:1-5 : but this cannot be proved. There have been some doubts concerning the author of this book. Some of the rabbins supposed it to be the work of the prophet Isaiah; but this sentiment never gained much credit. Most have, without hesitation, attributed it to Solomon, whose name it bears; and if the book of Ecclesiastes be his, this will follow in course, as the style is exactly the same, allowing for the difference of the subject. Both books seem to have been written about the same time, and to have had the same author. This book, if written by Solomon, could not have been written in his old age, as some have supposed the book of Ecclesiastes to have been; which sentiment is, I think, sufficiently disproved; for we find that long before Solomon's old age he had three hundred wives, and seven hundred concubines; but at the time this Song was written, Solomon had only sixty wives and eighty concubines. And the Song most certainly celebrates a marriage; whether between Solomon and the daughter of Pharaoh, or between him and some Jewish princess, has not been fully agreed on among critics and commentators. It is most likely to have been a juvenile or comparatively juvenile production; and indeed the high and glowing colouring, and the strength of the images, are full proofs of this. Though Anacreon made amatory odes when he was bald-headed, yet neither he nor any one else, humanly speaking, could have made such odes as the Canticles when stricken in years. But to what denomination of writing do the Canticles belong? Are they mere Odes, or Idyls, or Pastorals; or are they an Epithalamium? Let us define these terms, and examine the Song of Solomon by them. 1. The Ode is generally understood to be a species of poetry containing sublime and important matter, always sung, or accompanied by the harp, or some proper musical instrument. 2. The Idyl implies a short poem, containing some adventure. 3. The Pastoral contains what belongs to shepherds, and their occupations. 4. The Epithalamium is the congratulatory song, sung to a new married pair, wishing them abundant blessings, a numerous and happy offspring, etc. Strictly speaking, the Book of Canticles falls under neither of these descriptions: it is rather a composition sui generis, and seems to partake more of the nature of what we call a Mask, than any thing else; an entertainment for the guests who attended the marriage ceremony, with a dramatic cast throughout the whole, though the persons who speak and act are not formally introduced. There are so many touches in the form and manner of this Song like those in the Comus of Milton, that it leads me to doubt whether the English poet has not taken the idea of his mask from the Jewish. As to the persons, chiefly concerned, it is generally believed that Solomon and Pharaoh's daughter are the bridegroom and bride; with their proper attendants, viz., companions of the bridegroom, and companions of the bride, with certain mutes, who only appear, or are mentioned by others, without taking any particular part in the transactions. But it is much more easy to be satisfied on the species of composition to which this book belongs, than on the meaning of the book itself. Is it to be understood in the obvious manner in which it presents itself? And are Solomon and his bride, their friends and companions, to be considered as mere dramatis personae? Or are they typical or representative persons? Does this marriage represent a celestial union? Do the speeches of each contain Divine doctrines? Are the metaphors, taken from earthly things, to be understood of spiritual matters? In a word, does Solomon here represent Jesus Christ. Is the daughter of Pharaoh the Christian Church; or, according to some Roman Catholics, the Virgin Mary? Are watchmen, vineyard-keepers, shepherds, etc., the ministers of the Gospel? Wine and vartous fruits, the influences and graces of the Divine Spirit? etc., etc. How multitudinous and positive are the affirmative answers to these questions! And yet, though the many agree in the general principle, how various their expositions of the different parts of the piece! And where, all this time, is the proof that the principle is not misunderstood? As to conjectures, they are as uncertain as they are endless; and what one pious or learned man may think to be the meaning, is no proof to any other that he should make up his mind in the same way. Let us for a moment consider the different opinions held on this book, without entering into the discussion of their propriety or impropriety. They are the following: - I. It is a plain epithalamium on the marriage of Solomon with the daughter of Pharaoh, king of Egypt; and is to be understood in no other way. II. It is an allegory relative to the conduct of God towards the Hebrews, in bringing them out of Egypt, through the wilderness to the Promised Land. III. It is intended to represent the incarnation of Jesus Christ, or his marriage with human nature, in reference to its redemption. IV. It represents Christ's love to the Church or elected souls, and their love to him. V. It is an allegorical poem on the glories of Jesus Christ and the Virgin Mary. VI. It is a collection of sacred idyls; the spiritual meaning of which is not agreed on. Now each of these opinions has its powerful supporters, and each of these has reasons to offer for the support of the opinion which is espoused; and nothing but a direct revelation from God can show us which of these opinions is the correct one, or whether any of them are correct. The antiquity of an opinion, if that be not founded on a revelation from God, is no evidence of its truth; for there are many ungodly opinions which are more than a thousand years old. And as to great men and great names, we find them enrolled and arranged on each side of all controversies. It may be asked, What do Christ and his apostles say of it? 1. If Jesus Christ or any of his apostles had referred to it as an allegory, and told us the subject which it pointed out, the matter would have been plain: we should then have had data, and had only to proceed in the way of elucidation. But we find nothing of this in the New Testament. 2. If they had referred to it as an allegory, without intimating the meaning, then we should be justified in searching everywhere for that meaning; and conjecture itself would have been legal, till we had arrived at some self-testifying issue. 3. If they had referred to it at all, in connection with spiritual subjects, then we should have at once seen that it was to be spiritually understood; and, comparing spiritual things with spiritual, we must have humbly sought for its spiritual interpretation. 4. Had the Supreme Being been introduced, or referred to in any of his essential attributes, or by any of the names which he has been pleased to assume in his revelations to men, we should have then seen that the writer was a spiritual man, and wrote probably in reference to a spiritual end; and, that we should pass by or through his letter, in order to get to the spirit concealed under it. But none of these things appear in this book: the name of God is not found in it; nor is it quoted in the New Testament. As to certain references which its allegorical expositors suppose are made to it, either in the Gospels, Epistles, or Apocalypse, they are not express, and do not, by any thing in or connected with them, appear unequivocally to point out this book. And after all that has been said, I am fully of opinion it is not once referred to in the New Testament. But this is no proof of its not being canonical, as there are other books, on which there is no doubt, that are in the same predicament. But still, if it refer so distinctly to Christ and his Church, as some suppose, it certainly would not have been passed over by both evangelists and apostles without pointed and especial notice; and particularly if it points out the love of Christ to his Church, and the whole economy of God's working in reference to the salvation of the souls of men. From all this it will appear to the intelligent reader, that the spiritual meaning of this book cannot easily be made out: 1. Because we do not know that it is an allegory. 2. If one, the principles on which such allegory is to be explained do nowhere appear. Whom then are we to follow in the interpretation of this very singular book? The Targumist, who applies it to God and the Hebrews, in their journeyings from Egypt to the promised land? Origen, who made it a Christian allegory? Apponius, who spiritualized it? Gregory the Great, who in the main copied them? The good man, who in 1717, at Paris, so illustrated it as "to induce men to devote themselves to Jesus Christ and the Virgin Mary?" Mr. Durham, Mr. Robotham, Mr. Ainsworth, Mr. Romaine, and Dr. Gill, who endeavored to prove that it concerns Christ and the elect? Or Mr. Harmer and others who acknowledge it to be an inimitable composition, and to be understood only of Solomon and Pharaoh's daughter? Or, finally, Dr. Mason Good, who considers it a collection of sacred idyls, the spiritual interpretation of which is not agreed on? I had for a long time hesitated whether I should say any thing on this book; not because I did not think I understood its chief design and general meaning, for of this I really have no doubt, but because I did not understand it as a spiritual allegory, representing the loves off Christ and his Church. I must own I see no indubitable ground for this opinion. And is it of no moment whether the doctrines drawn from it, by those who allegorize and spiritualize it, be indubitably founded on it or not? The doctrines may be true in themselves, (which is indeed more than can be said of those of most of its interpreters), but is it not a very solemn, and indeed awful thing to say, This is the voice of Christ to his Church, This is the voice of the Church to Christ, etc., etc., when there is no proof from God, nor from any other portion of his word, that these things are so? It is much better, therefore, if explained or illustrated at all, to take it in its literal meaning, and explain it in its general sense. I say general sense, because there are many passages in it which should not be explained, if taken literally, the references being too delicate; and Eastern phraseology on such subjects is too vivid for European imaginations. Let any sensible and pious medical man read over this book, and, if at all acquainted with Asiatic phraseology, say whether it would be proper, even in medical language, to explain all the descriptions and allusions in this poem. After what I have said on the difficulty of interpreting this book in a spiritual way it would not be fair to withhold from the reader the general arguments on which the theory of its allegorical meaning is founded. The principal part of the commentators on this book, especially those who have made it their separate study, have in general taken it for granted that their mode of interpretation is incontrovertible; and have proceeded to spiritualize every figure and every verse as if they had a Divine warrant for all they have said. Their conduct is dangerous; and the result of their well-intentioned labors has been of very little service to the cause of Christianity in general, or to the interests of true morality in particular. By their mode of interpretation an undignified, not to say mean and carnal, language has been propagated among many well-meaning religious people, that has associated itself too much with selfish and animal affections, and created feelings that accorded little with the dignified spirituality of the religion of the Lord Jesus. I speak not from report; I speak from observation and experience, and observation not hastily made. The conviction on my mind and the conclusion to which I have conscientiously arrived, are the result of frequent examination, careful reading, and close thinking, at intervals, for nearly fifty years; and however I may be blamed by some, and pitied by others, I must say, and I say it as fearlessly as I do conscientiously, that in this inimitably fine elegant Hebrew ode I see nothing of Christ and his Church, and nothing that appears to have been intended to be thus understood; and nothing, if applied in this way, that, per se, can promote the interests of vital godliness, or cause the simple and sincere not to "know Christ after the flesh." Here I conscientiously stand. May God help me! The most rational view of the subject that I have seen is that taken by Mr. Harmer, who has indeed detailed and strengthened the arguments of his predecessors who have declared for the spiritual meaning. In his "Outlines of a Comment upon Solomon's Song," he supposes that the Song refers to Solomon's marriage with the daughter of Pharaoh; and that he had a Jewish queen, who is frequently referred to in the work; and that, unless this be allowed, there are several important passages in the book that cannot be understood; and indeed it is on this principle that he finds his chief ground for a spiritual and allegorical interpretation. "Whatever was the intention of God," says he, "in bringing about this marriage, and in causing it to be celebrated in such an extraordinary manner, by songs that were directed to be placed among the sacred writings, it is certain there never was any resemblance more striking between the circumstances and transactions of any of the remarkable personages of the Old Testament and those of Messiah, than the likeness we may observe between Solomon marrying a Gentile princess, and making her equal in honor and privileges with his former Jewish queen, and in her being frequently mentioned afterwards in history, while the other is passed over in total silence, and the conduct of the Messiah towards the Gentile and Jewish Churches. "The two remarkable things in the conduct of the Messiah towards the two Churches are the making the Gentiles fellow heirs of the same body and partakers of the promises, without and difference; and the giving up to neglect the Jewish Church, while that of the Gentiles has long flourished in great honor, and been the subject of many a history. St. Paul takes notice of both these circumstances with particular solemnity; of the first, in the third chapter of Ephesians, and elsewhere; of the other, in the eleventh chapter of Romans. They are points, then, that deserve great attention. "They are both called mysteries, (Rom 11:25; Eph 3:3), that is, things that had been concealed aforetime; but it by no means follows that there were no shadowy representations of these events in the preceding ages, only that they were not clearly and expressly revealed. "Kingdoms and cities are frequently spoken of in holy writ as women. Sacred as well as secular bodies of men are represented under that image. The universal Church is spoken of under the notion of a bride, and the Messiah as her husband, Ephesians 5: The two Churches of Jews and Gentiles, or the Church under the Mosaic dispensation and the Church freed from those ceremonies, are represented as two women - the one formerly treated as the principal wife; and the second, as having been for a long time neglected, but afterwards producing a much more numerous issue than the first-by the prophet Isaiah in his fifty-fourth chapter, according to the explanation St. Paul has given of that passage in Galatians 4: Particular Churches are mentioned after the same manner. So, concerning the Church at Corinth, St. Paul says, "I have espoused you to one husband, that I may present you as a chaste virgin to Christ;" Co2 11:2. "Since then it is common for the Scriptures to represent the Church of God under the notion of a woman, and the Messiah under that of a husband; since the two bodies of men - that which worshipped God according to the Mosaic rites, and that which observed them not - are compared to two women; and since the circumstances of these two Churches are such as I have given an account of from St. Paul, it must be acknowledged that there is a lively resemblance between Solomon's espousing the Egyptian princess and the Messiah's admitting the Gentiles to equal privileges with the Jews, whether it was or was not designed by God as an emblem and type of it celebrated by his prophets for this cause, in holy songs; and those songs preserved with care to this day among writings of the most sacred kind on that account." This is the whole of Mr. Harmer's argument; see his Outlines, pages 74-77. And what is proved by it? Nothing, in reference to this book. We know that the Jewish people, not the Church exclusively, are represented under the notion of a woman addicted, and a wife unfaithful, divorced, and forsaken, etc.; and that the Corinthians were represented under the notion of a chaste virgin espoused to Christ. And we know that all this was done to show, that as the marriage union was the closest, strictest, and most sacred among men, the union of the soul to God, and its connection with him, might be most fitly represented by that union, and unfaithfulness to him by infidelity in the other case. But what has this to do with the Song of Solomon? Where is the intimation that Solomon represents Christ; Pharaoh's daughter, the Church of the Gentiles; and the Jewish queen, the Church of the Israelites? Nowhere. Why then assume the thing that should be proved; and then build doctrines on it, and draw inferences from it, as if the assumption had been demonstrated? Were this mode of interpretation to be applied to the Scriptures in general, (and why not, if legitimate here?) in what a state would religion soon be! Who could see any thing certain, determinate, and fixed in the meaning of the Divine oracles, when fancy and imagination must be the standard interpreters? God has not left his word to man's will in this way. Every attempt, however well-intentioned, to revive this thriftless, not to say dangerous, Origenian method of seducing the Scriptures to particular creeds and purposes, should be regarded with jealousy; and nothing received as the doctrine of the Lord but what may be derived from those plain words of the Most High which lie most on a level with the capacities of mankind. Allegory, metaphor, and figures in general, where the design is clearly indicated, which is the case with all those employed by the sacred writers, may come in to illustrate and more forcibly to apply Divine truth; but to extort celestial meanings from a whole book, where no such indication is given, is most certainly not the way to arrive at the knowledge of the true God, and of Jesus Christ whom he has sent. As the Jewish marriages were celebrated for seven days, it has been often observed that this Song divides itself into seven periods, and describes the transactions of each. I. The First chapter represents the bridegroom and bride as a shepherd and shepherdess. The bride asks her spouse where he takes his flock at noon, to preserve them from the excessive heat, lest she, in seeking him, should go astray into some strange pastures. After this day, the first night succeeds, which is pointed out Sol 2:4-6. The bridegroom rises early in the morning, leaves the bride asleep, and goes hastily to the fields to his necessary occupations, Sol 2:7. II. The Second night is pointed out Sol 2:8, Sol 2:9, etc. The bridegroom comes to the window of his spouse. She opens it, and he enters; and on the morrow, he returns to the fields to his flocks, Sol 2:17. III. The Third night, the bridegroom having delayed his coming, the bride, being uneasy, arises from her bed, and goes out and inquires of the guards of the city, whether they had seen her beloved. She had not gone far from them till she met with him; she conducts him to her apartment, 3:14. Very early in the morning, he retires to the country, leaving the bride asleep, verse 5. Afterwards she arises, and goes also to the fields, verse 6.The Fourth chapter is an eulogium on the bride's beauty; and seems to be a conversation between the parties in the country. She invites the bridegroom to visit her, Sol 5:1. He leaves his friends, with whom he was feasting, and comes to the door of his spouse, Sol 5:2. She hesitating to let him in, he withdraws and goes to his garden. The bride follows; but, not knowing whither he had retired, asks the guards of the city, by whom she is maltreated; thence goes to the daughters of Jerusalem, and inquires of them, Sol 5:3, etc. At last she meets with him, Sol 6:1, etc., and having spent some time with him, returns. IV. Sol 6:9, points out the Fourth night of the marriage. V. The Fifth night is pointed out Sol 7:1, etc. The bridegroom gives his bride nearly the same praise and commendations which he had received from her in the preceding chapters; and early in the morning they go out together to the fields, Sol 7:11-13. VI. The Sixth night they pass at a village in the country, at the house of a person who is termed the bride's mother, Sol 7:13; Sol 8:1-3. She invites her spouse thither, and promises to regale him with excellent fruits and choice wine; and early in the morning the bridegroom arises, leaves the bride asleep as formerly, and retires to the country, Sol 8:4. VII. The Seventh night is passed in the gardens. From Sol 8:5, we have a series of dialogues between the bride and bridegroom. In the morning the bridegroom, having perceived that they were overheard, begs the bride to permit him to retire. She assents, Sol 8:13, Sol 8:14, and exhorts him "to make haste, and be like a roe or a young hart on the mountains of spices." This is the division, which is in the main most followed, especially by the best critics. But, besides this, several others have been proposed; and the reader, who wishes to enter more particularly into the subject, may consult Bishop Bossuet, Calmet, and Bishop Lowth. For my own part I doubt the propriety of this technical arrangement, and do not think that any thing of the kind was intended by the author. The division is not obvious; and therefore, in my apprehension, not natural. Of Dr. Good's division I shall speak below. The dramatis personae have been marked by some of the ancient interpreters, and the different portions of the whole Song appointed to several persons who are specified; and this division served for the basis of a commentary. The most regular division of this kind with which I have met is in a MS. of my own; the Bible which I have often quoted in my comment. This, attributed by some to Wiclif, and by others to an older translator, I have carefully transcribed, with all the distinction of parts and speeches. The translation is very simple; and in many cases is much more faithful to the meaning of the Hebrew text, though in the main taken from the Vulgate, than our own version. It is a great curiosity, and certainly was never before printed; and is a fine specimen of our mother tongue as spoken in these countries in M.CCCLX., which may be about the date of this translation. On the common mode of interpretation I venture to assert that my readers will understand this Song ten times better from this translation and its rubricks, than they have ever done from all the forms in which it has been presented to them, to the present time. For this addition, I anticipate the thanks of every intelligent reader. The indications of the speakers, printed here in black letter, are all rubrick, in the beautiful original. I have added a short glossary on some of the more difficult or obsolete words, which will assist the less experienced reader, under whose notice such remote specimens of his own tongue seldom fall. Between twenty and thirty years ago I received from India a part of the Gitagovinda, or Songs of Jayadeva. This poet, the finest lyric poet of India, flourished before the Christian era; and the poem above, which makes the tenth book of the Bhagavet, was written professedly to celebrate the loves of Chrishna and Radha, or the reciprocal attraction between the Divine goodness and the human soul. The author leaves us in no doubt concerning the design of this little pastoral drama; for in the conclusion he thus speaks: "Whatever is delightful in the modes of music, whatever is Divine in Meditations on Vishnu, whatever is exquisite in the sweet art of love, whatever is graceful in the fine strains of poetry; all that, let the happy and wise learn from the Songs of Jayadeva, whose soul is united with the foot of Narayan." Vishnu and Narayan are epithets of Christina, or the supreme incarnated god of the Hindoos. I found the general phraseology of this work, and its imagery as well as its subject, to correspond so much with those of the Song of Solomon, that in the short notes which I wrote on this book in 1798, I proposed the illustration of many of its passages from the Gitagovinda; and was pleased to find, several years after, that my view of the subject had been confirmed by that encyclopedia of learning and science, Dr. Mason Good, who in his translation of the Song of Songs, with critical notes, published 1803, 8vo., has illustrated many passages from the Gitagovinda. After having made a selection from this ancient poet for the illustration of the Song of Solomon, I changed in some measure my purpose, and determined to give the whole work, and leave it to my readers to apply those passages which they might think best calculated to throw light upon a book which professedly has the wisest of men for its author, and according to the opinion of many, the most important doctrines of the Christian religion for its subject. I have now followed the metrical version which I received from India, but rather the prose translation of Sir William Jones; dividing it into parts and verses, after the model of the metrical version above mentioned; and adding verbal interpretations of the principal proper names and difficult terms which are contained in the work. Having been long convinced that the Chaldee Taryum is at once the oldest and most valuable comment upon this book, I have also added this. And here I might say that I have not only followed my own judgment, but that also of a very learned divine, Dr. John Gill, who, having preached one hundred and twenty-two sermons on the Song of Solomon, to the Baptist congregation at Horsleydown, near London, embodied them all in what he calls "An Exposition" of this book; to which he added a translation of the Targum, with short explanatory notes, folio, 1728. This was, however, suppressed in all the later editions of this exposition; but why, I cannot tell. This piece I give to my readers, and for the same reasons alleged by this very learned and excellent man himself: - "At the end of this exposition I have given," says he, "a version of the Targum or Chaldee paraphrase upon the whole book, with some notes thereon, induced hereunto by the following reasons: "First, to gratify the curiosity of some who, observing frequent mention and use made of it in my exposition, might be desirous of perusing the whole. "Secondly, for the profitableness thereof. Our learned countryman, Mr. Broughton, says, this paraphrase is worth our study both for delight and profit. It expounds several passages of Scripture, and some in the New Testament, which I have directed to in my notes upon it; and I am persuaded that the writings of the Jews, the ancient Jews especially, would give us much light into the phraseology and sense of abundance of texts in the New Testament." It is certain that this paraphrase does very often direct us, or at least confirm us, as to the persons speaking in this Song, to know which is of very great use in the explication of it. I shall add another reason: I believe the Song of Solomon refers more to the Jewish than to the Christian Church, and I think the Targumist has made a more rational use of it than any of his successors. I have thus places within the reach of all my readers Three especial helps towards a good understanding of this book: 1. The ancient English translation, with its curious dramatis personae 2. The Gitagovinda, a most curious poem of the spiritual and allegorical kind. 3. The Chaldee Targam, the oldest comment on this Song. And I add my prayer, May God guide the reader into all truth, through Christ Jesus! Amen. On this part of the subject it would be almost criminal not to mention, still more particularly, Dr. Mason Good's translation and notes on the Song of Songs. He has done much to elucidate its phraseology, and his notes are a treasury of critical learning. He considers the book to be a collection of Sacred Idyls, twelve in number; and his division is as follows: Idyl I Royal Bride Sol 1:2, Sol 1:3, Sol 1:4 Attendant Virgins Part of the fourth verse, beginning, "We will exult." Royal Bride Sol 1:5, Sol 1:6, Sol 1:7 Attendant Virgins Sol 1:8 Idyl II King Solomon Sol 1:9, Sol 1:10, Sol 1:11 Royal Bride Sol 1:12, Sol 1:13, Sol 1:14 King Solomon Sol 1:15 Royal Bride Sol 1:16, Sol 1:17, Sol 2:1 King Solomon Sol 2:2 Royal Bride Sol 2:3, Sol 2:4, Sol 2:5, Sol 2:6, Sol 2:7 Idyl III Royal Bride Sol 2:8, Sol 2:9, Sol 2:10, Sol 2:11, Sol 2:12, Sol 2:13, Sol 2:14, Sol 2:15, Sol 2:16, Sol 2:17 Idyl IV Royal Bride Sol 3:1, Sol 3:2, Sol 3:3, Sol 3:4, Sol 3:5 Idyl VScene, a Chiosk or Pavilion Attendant Virgins Sol 3:6 Other Virgins Sol 3:7, Sol 3:8, Sol 3:9, Sol 3:10 Royal Bride Sol 3:11 King Solomon Sol 4:1, Sol 4:2, Sol 4:3, Sol 4:4, Sol 4:5, Sol 4:6, Sol 4:7 Idyl VI King Solomon Sol 4:8, Sol 4:9, Sol 4:10, Sol 4:11, Sol 4:12, Sol 4:13, Sol 4:14, Sol 4:15 Royal Bride Sol 4:16 King Solomon Sol 5:1 Royal Bride Part of the first verse, beginning, "Eat, O my friends." Idyl VII Royal Bride Sol 5:2, Sol 5:3, Sol 5:4, Sol 5:5, Sol 5:6, Sol 5:7, Sol 5:8 Virgins Sol 5:9 Royal Bride Sol 5:10, Sol 5:11, Sol 5:12, Sol 5:13, Sol 5:14, Sol 5:15, Sol 5:16 Virgins Sol 6:1 Royal Bride Sol 6:2, Sol 6:3 King Solomon Sol 6:4, Sol 6:5, Sol 6:6, Sol 6:7, Sol 6:8, Sol 6:9, Sol 6:10 Idyl VIII Royal Bride Sol 6:11, Sol 6:12 Virgins Sol 6:13 Royal Bride Part of the thirteenth verse, beginning, "What do you expect?" Virgins Latter part of the thirteenth verse, beginning "Fortitude." Idyl IX Virgins Sol 7:1, Sol 7:2, Sol 7:3, Sol 7:4, Sol 7:5 King Solomon Sol 7:6, Sol 7:7, Sol 7:8, Sol 7:9 Idyl X Royal Bride Sol 7:10, Sol 7:11, Sol 7:12, Sol 7:13, Sol 8:1, Sol 8:2, Sol 8:3, Sol 8:4 Idyl XI Virgins Sol 8:5 King Solomon Part of the fifth verse, beginning, "I excited thee." Royal Bride Sol 8:6 King Solomon Sol 8:7 Idyl XII Royal Bride Sol 8:8 King Solomon Sol 8:9 Royal Bride Sol 8:10, Sol 8:11, Sol 8:12 King Solomon Sol 8:13 Royal Bride Sol 8:14 There have been various opinions on this division; and many will still think that much remains yet to be done. Dr. Good considers it a spiritual allegory; but he does not attempt a spiritual application of any part of it. This perhaps is no mean proof of his good sense and judgment. I have acted in the same way, though not so convinced of its spirituality as Dr. Good appears to be. If I took it up in this way, I should explain it according to my own creed, as others have done according to theirs; and could I lay it down as a maxim, that it is to be spiritually interpreted in reference to the Christian Revelation, I might soon show my reader that it points out the infinite love of God to every human soul, in the incarnation of Christ; the means he uses to bring all mankind to an acquaintance with himself; the redemption of true believers from all unrighteousness, through the inspiration of God's Holy Spirit; their consequent holy life, and godly conversation; the calling of the Gentiles; the restoration of the Jews; and the final judgment! And my comment on this plan would have just as solid a foundation as those of my predecessors, from Origen to the present day. To conclude: I advise all young ministers to avoid preaching on Solomon's Song. If they take a text out of it, to proclaim salvation to lost sinners, thev must borrow their doctrines from other portions of Scripture, where all is plain and pointed. And why then leave such, and go out of their way to find allegorical meanings, taking a whole book by storm, and leaving the word of God to serve tables? It is curious to see the manner in which many preachers and commentators attempt to expound this book. They first assume that the book refers to Christ and his Church; his union with human nature; his adoption of the Gentiles; and his everlasting love to elect souls, gathered out of both people; then take the words bride, bridegroom, spouse, love, watchmen, shepherds, tents, door, lock, etc., etc., and, finding some words either similar or parallel, in other parts of the sacred writings, which have there an allegorical meaning, contend that those here are to be similarly understood; and what is spoken of those apply to these; and thus, in fact, are explaining other passages of Scripture in their own way, while professing to explain the Song of Solomon! What eminent talents, precious time, great pains, and industry, have been wasted in this way! One eminent scholar preaches to his congregation one hundred and twenty-two sermons upon the Song of Solomon, while all this time the evangelists and apostles have been comparatively forgotten; except only as they are referred to in illustration of the particular creed which such writers and preachers found on this book. How can they account to God for so much time spent on a tract which requires all their ingenuity and skill to make edifying, even on their own plan; a text of which they are not permitted to allege, in controversy, to prove the truth of any disputed doctrine? This, however, is not the fault of any particular class of ministers exclusively; several of all classes, though of some more than of others, have been found, less or more, laboring at this thriftless craft. Some, having preached on it during the whole of their ministry, have carried it, in a certain way, beyond the grave. An aged minister once told me, in a very solemn manner, that as God had been exceedingly merciful to him in saving his soul, and putting him into the ministry, thus accounting him faithful, he hoped that, when called to the Church above, if any funeral sermon were preached for him, it should be from Song of Solomon, Sol 1:8 : "Go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds' tents." That he could have applied these words to his own state, and the use which should be made of his life and death, I have no doubt; but who, from this text, would have chosen to pronounce the funeral oration? I repeat it, and I wish to be heard by young ministers in particular, take the plainest texts when you attempt to convince men of sin, and build up believers on their most holy faith; and thus show rather your love for their souls than your dexterity in finding out spiritual meanings for obscure passages, on the true signification of which few, either among the learned or pious, are agreed. I now, according to my promise, lay before my readers a transcript from my own MS. Bible, which is most probably the first translation of this Song that was ever made into the English language. I have added, for the sake of reference, the figures for the present division into verses, in the margin: these are not in the MS. The dramatic personae, here in black letter, are in red in the MS. The orthography is scrupulously followed. Song of Solomon (Canticles): Song of Solomon (Canticles) Chapter 1Bible Index Previous Song of Solomon (Canticles) Chapter 1 The bride's love to her spouse, Sol 1:1-5. She conffieuses her unworthiness; desires to be directed to the flock, Sol 1:6, Sol 1:7; and she is directed to the shepherds' tents, Sol 1:8. The bridegroom describes his bride, and shows how he will provide for her, and how comfortably they are accommodated, Sol 1:9-17. Song of Solomon (Canticles) 1:1 Albert Barnes: Notes on the Bible - 1834 Introduction to Song of Solomon 1. "The Song of Songs which is Solomon's," so designated by its most ancient (Hebrew) title, holds a unique position in sacred literature. It may be said to be the enigma of the Old Testament, just as the Apocalypse (Rev_elation) is of the New Testament. The Song was regarded as an integral and venerated portion of the Hebrew canon before the commencement of the Christian era, and passed as such into the canon of the primitive church. It has been always held both by the church and by the synagogue in the highest and most Rev_erent estimation. One or two allusions have been found in the Song to at least one older canonical book (Genesis); and a few references to it occur in books of later composition (Proverbs, Isaiah, Hosea); while two or three doubtful allusions have been thought to be made to it by writers of the New Testament. These references are sufficient to establish the recognition of the Song as a part of Holy Scripture by some among the canonical writers. 2. The difficulties of the interpreter of the Song are unusually great. One lies in the special form of composition. The Song of Songs might be called a lyrico-dramatic poem, but it is not a drama in the sense that it was either intended or adapted for representation. Though the Song is a well-organized poetical whole, its unity is made up of various parts and sections, of which several have so much independence and individuality as to have been not inaptly called Idylls, i. e. short poetic pieces of various forms containing each a distinct subject of representation. These shorter pieces are all, however, so closely linked by a common purpose, as to form, when viewed in their right connection, constituent parts of a larger and complete poem. The earliest Jewish expositor of the Song as a whole, the author of the so-called Chaldee Targum, divides it in his historico-prophetic interpretation into two nearly equal halves at Sol 5:1. All that precedes the close of that verse he makes refer to the times of the Exodus and of the first temple, and all that follows to times subsequent to the deportation to Babylon down to the final restoration of Israel and the glories of the latter day. Whatever we may think of this allegorical interpretation, the division itself may, with other divisions - suggested by refrains and recurrent phrases, used it would seem of set purpose to indicate the commencement or the close of various sections - prove a valuable clue to the true significance of the whole. The two most important of these refrains are, first, the bride's three-fold adjuration to the chorus Sol 2:7; Sol 3:5; Sol 8:4, marking at each place, as most interpreters agree, the close of one division of the poem; secondly, the question asked three times by a chorus on as many distinct appearances of the bride Sol 3:6; Sol 6:10; Sol 8:5, marking, in like manner, a fresh commencement. These two refrains enable us to divide each half of the Song into three parts of nearly equal length, and make the whole poem consist of six parts; an arrangement which, in its main features, has obtained a majority of suffrages among modern interpreters. The Song is throughout so far dramatic in form that it consists entirely of dialogue or monologue, the writer nowhere speaking in his own person; and the dialogue is connected with the development of a certain action. There are, we believe, only three chief speakers, "the bride," "the beloved," and a chorus of "virgins" or "daughters of Jerusalem," having each their own manner and peculiar words and phrases, and these so carefully adhered to as to help us, in some cases of doubt, to determine the particular speaker (see Sol 1:8 note) If in other Scriptures are found words of indignation and wrath and terrible threatenings, the characteristics of this book are sweetness, cheerfulness, and joy, characteristics somewhat at variance with "the hypothesis" so-called "of the shepherd lover." According to the view taken in this commentary, there is only one lover in the Song, and one object of his affection, without rival or disturbing influence on either side. The beloved of the bride is in truth a king, and if she occasionally speaks of him as a shepherd, she intimates Sol 6:2-3 that she is speaking figuratively. Being herself a rustic maiden of comparatively lowly station she, by such an appellation, seeks to draw down him "whom her soul loveth" Sol 1:7; Sol 3:1-4, though he be the king of Israel, within her narrower circle of thoughts and aspirations. And, therefore, while the whole poem breathes of almost more than regal splendor and magnificence, the bride is nowhere represented as dwelling with any pride or satisfaction on the riches or grandeur of her beloved, but only on what he is to her in his own person as" chiefest among ten thousand" and "altogether lovely" (Sol 5:10, note; Sol 5:16, note). 3. Most recent critics have agreed in assigning to the Song an early date. The diction of the Song (on the character of which several critics have insisted when arguing for a later date) is unquestionably peculiar. The poem is written in pure Hebrew of the best age, but with a large sprinkling of uncommon idioms and some very remarkable and apparently foreign words. Diction apart, most of the references and allusions in the Song would lead us to assign it, in accordance with its title, to the age of Solomon, nor does there seem to be sufficient reason for departing from the traditional belief that Solomon was himself the author; unless it be considered a panegyric composed in his honor by a prophet or poet of the king's own circle. In that case some of the peculiarities of diction and phraseology might be accounted for by assuming the author to have been a native of the northern part of Solomon's dominions. One striking characteristic of the writer of the Song is a love of natural scenes and objects, and familiarity with them as they would be presented, in the wide area of the Hebrew monarchy, to an observant eye in the age of Solomon. Thus, it has been observed that this short poem contains 18 names of plants and 13 of animals. No less delight is exhibited in the enumeration of those works of human art and labor and those articles of commerce, which in the time of Solomon so largely ministered to royal pomp and luxury. The time in which the Song was written was unquestionably one of peace and general prosperity, such as occurred but very rarely in the chequered history of Israel. All the indications named above concur with this in fixing that time as the age of Solomon. 4. The interpretation of the Song of Songs followed in this commentary proceeds on the assumption that the primary subject and occasion of the poem was a real historical event, of which we have here the only record, the marriage union of Solomon with a shepherd-maiden of northern Palestine, by whose beauty and nobility of soul the great king had been captivated. Starting from this historical basis, the Song of Songs is in its essential character an ideal representation of human love in the relation of marriage Sol 8:6-7. 5. According to this literal and historical interpretation, Parts I - III constitute the first half or one main division of the poem, which may be called: the bride and her espousals with the king Cant. 1:2-5:1. The three parts represent each a different scene and distinct action. Part I. The Bride in the King's Chambers Cant. 1:2-2:7 subdivisible into four sections, corresponding to so many pauses in the action or dialogue. The scene is laid apparently in a wooded district of northern Palestine near the bride's home, where the king is spending part of the summer season in tents. The three chief speakers of the poem are now introduced in succession: first, a female chorus (the "daughters of Jerusalem") commence by singing a short ode of two stanzas in praise of the absent king Sol 1:2-4. The next speaker, the Shulamite maiden ("the bride"), appears to have been recently brought from her country home to the king's pavilion, to be there affianced to him. A brief dialogue ensues between her and the chorus Sol 1:5-7. The king himself appears, in the third place, and commending the beauty of the bride, receives from her in return words of praise and affection Sol 1:16; Sol 2:7. Throughout this part the bride is represented as of inferior rank to him whom she calls her "beloved," shrinking at times from the splendors of the royal station that awaits her. She speaks of him both as a shepherd and as a king; but, in either character, as of one in whose favor and society she finds supreme satisfaction and entire rest. It is a day of early love, but not that of their first meeting. Part II. Monologues of the Bride Cant. 2:8-3:5, comprising two sections. This part carries us back to an earlier period than the former, and affords a glance at the pRev_ious history of the Shulamite in her relations to the king. She describes to the chorus in two monologues how the beloved had visited her on a spring morning, and how she had afterward dreamed of him at night. Part III. Royal Espousals Cant. 3:6-5:1, subdivisible into three sections. The scene changes to Jerusalem, where the bride is brought in royal state to be united to the king in marriage. Parts IV - VI. The Bride, the King's Wife Cant. 5:2-7:1. The once lowly Shulamite, though now sharing with her beloved the high places of Israel, yet retains that sweetness, humility, and devoted affection, which in other scenes and circumstances had gained his heart. She invites him to Rev_isit with her rural scenes, and share once more their simple pleasures Sol 7:11-13. Part IV. Seeking and Finding Cant. 5:2-6:9 may be divided into three sections. The scene of this part is still Jerusalem. The bride after relating to the chorus a second dream concerning her beloved, pours forth a stream of richest fancies in his praise, who, as she complains, has departed from her. The Chorus offering to aid her in her search of him, suddenly the beloved reappears and gives in his turn the noblest commendations to the bride. Part V. Homeward Thoughts Cant. 6:10-8:4, subdivisible into four sections. The scene is still Jerusalem, or a palace-garden in the neighborhood; but the bride's thoughts are now Rev_erting to her northern home. She relates how in early spring she had first met the king in a walnut-garden in her own country. The chorus ask her to perform a sacred dance seemingly well known to the bride and her country-folk. The bride complies, and while she is dancing and the chorus are singing some stanzas in her praise, the king himself appears. The bride invites him to return with her into the country and to her mother's house. Part VI. The Return Home R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Sol 1:1, The church's love unto Christ; Sol 1:5, She confesses her deformity, Sol 1:7, and prays to be directed to his flock; Sol 1:8, Christ directs her to the shepherd's tents; Sol 1:9, and shewing his love to her, Sol 1:11, gives her gracious promises; Sol 1:12, The church and Christ congratulate one another. Song of Solomon (Canticles) 1:1 Carl Friedrich Keil and Franz Delitzsch The title of the book at once denotes that it is a connected whole, and is the work of one author. - Song 1:1. The Song of Songs, composed by Solomon. The genitival connection, "Song of Songs," cannot here signify the Song consisting of a number of songs, any more than calling the Bible "The Book of books" leads us to think of the 24 + 27 canonical books of which it consists. Nor can it mean "one of Solomon's songs;" the title, as it here stands, would then be the paraphrase of שׁיר שׁירי שׁ, chosen for the purpose of avoiding the redoubled genitives; but "one of the songs" must rather have been expressed by שׁיר משּׁירי. It has already been rightly explained in the Midrash: (Note: Vid., Frst's Der Kanon des A. T. (1868), p. 86.) "the most praiseworthy, most excellent, most highly-treasured among the songs." The connection is superl. according to the sense (cf. ἄῤῥητα ἀῤῥήτων of Sophocles), and signifies that song which, as such, surpasses the songs one and all of them; as "servant of servants," Gen 9:25, denotes a servant who is such more than all servants together. The plur. of the second word is for this superl. sense indispensable (vid., Dietrich's Abhand. zur hebr. Gramm. p. 12), but the article is not necessary: it is regularly wanting where the complex idea takes the place of the predicate, Gen 9:25; Ex 29:37, or of the inner member of a genitival connection of words, Jer 3:19; but it is also wanting in other places, as Ezek 16:7 and Eccles 1:2; Eccles 12:8, where the indeterminate plur. denotes not totality, but an unlimited number; here it was necessary, because a definite Song - that, namely, lying before us - must be designated as the paragon of songs. The relative clause, "asher lishlōmō," does not refer to the single word "Songs" (Gr. Venet. τῶν τοῦ), as it would if the expression were שׁיר מהשּׁ, but to the whole idea of "the Song of Songs." A relative clause of similar formation and reference occurs at 3Kings 4:2 : "These are the princes, asher lo, which belonged to him (Solomon)." They who deny the Solomonic authorship usually explain: The Song of Songs which concerns or refers to Solomon, and point in favour of this interpretation to lxx B. ὃ ἐστι Σαλ., which, however, is only a latent genit., for which lxx A. τῷ Σαλ. Lamed may indeed introduce the reference of a writing, as at Jer 23:9; but if the writing is more closely designated as a "Song," "Psalm," and the like, then Lamed with the name of a person foll. is always the Lamed auctoris; in this case the idea of reference to, as e.g., at Is 1:1, cf. 3Kings 5:13, is unequivocally expressed by על. We shall find that the dramatized history which we have here, or as we might also say, the fable of the melodrama and its dress, altogether correspond with the traits of character, the favourite turns, the sphere of vision, and the otherwise well-known style of authorship peculiar to Solomon. We may even suppose that the superscription was written by the author, and thus by Solomon himself. For in the superscription of the Proverbs he is surnamed "son of David, king of Israel," and similarly in Ecclesiastes. But he who entitles him merely "Solomon" is most probably himself. On the other hand, that the title is by the author himself, is not favoured by the fact that instead of the שׁ, everywhere else used in the book, the fuller form asher is employed. There is the same reason for this as for the fact that Jeremiah in his prophecies always uses asher, but in the Lamentations interchanges שׁ with asher. This original demonstrative שׁ is old-Canaanitish, as the Phoenician אש, arrested half-way toward the form asher, shows. (Note: From this it is supposed that asher is a pronom. root-cluster equivalent to אשׁל. Fleischer, on the contrary, sees in asher an original substantive athar = (Arab.) ithr, Assyr. asar, track, place, as when the vulgar expression is used, "The man where (wo instead of welcher) has said.") In the Book of Kings it appears as a North Palest. provincialism, to the prose of the pre-exilian literature it is otherwise foreign; (Note: We do not take into view here Gen 6:3. If בּשׁגם is then to be read, then there is in it the pronominal שׁ, as in the old proper name Mishael (who is what God is?).) but the pre-exilian shir and kinah (cf. also Job 19:29) make use of it as an ornament. In the post-exilian literature it occurs in poetry (Ps 122:3, etc.) and in prose (1Chron 5:20; 1Chron 27:27); in Ecclesiastes it is already a component part of the rabbinism in full growth. In a pre-exilian book-title שׁ in place of asher is thus not to be expected. On the other hand, in the Song itself it is no sign of a post-exilian composition, as Grtz supposes. The history of the language and literature refutes this. John Gill INTRODUCTION TO SONG OF SOLOMON 1 In this chapter, after the general title of the book, Song 1:1, the church expresses her strong desires, and most ardent wishes, for some fresh discoveries of the love of Christ to her, and for communion with him; having tasted of his love, smelt a sweet savour in his grace, and enjoyed fellowship with him in his house, Song 1:2. She observes her blackness and uncomeliness in herself; the trials and afflictions she met with from others; and her carelessness and negligence of her own affairs, Song 1:5; and entreats her beloved to direct her where she might meet with him, feeding his flocks, and giving them rest, to which he returns a kind and gracious answer; gives her proper instructions where to find him, Song 1:7; and commends her beauty; sets forth her amiableness and loveliness, by various metaphors; and makes promises of more grace and good things to her, Song 1:9. And then she declares what a value she had for Christ, her beloved; and how precious he was unto her, like a bundle of myrrh, and a cluster of camphire, Song 1:12. Christ again praises her beauty; and particularly takes notice of her eyes, and her modest look, Song 1:15; and she returns the encomium back to him, and expresses her pleasure and satisfaction in the house he had built for her, and the furniture of it, Song 1:16. John Wesley The song - The most excellent of all songs. And so this might well be called, whether you consider the author of it, who was a great prince, and the wisest of all mortal men; or the subject of it, which is not Solomon, but a greater than Solomon, even Christ, and his marriage with the church; or the matter of it, which is most lofty, containing in it the noblest of all the mysteries contained either in the Old or the New Testament; most pious and pathetical, breathing forth the hottest flames of love between Christ and his people, most sweet and comfortable, and useful to all that read it with serious and Christian eyes. Robert Jamieson, A. R. Fausset and David Brown (CANTICLE I)--THE BRIDE SEARCHING FOR AND FINDING THE KING. (Son. 1:2-2:7) The song of songs--The most excellent of all songs, Hebrew idiom (Ex 29:37; Deut 10:14). A foretaste on earth of the "new song" to be sung in glory (Rev_ 5:9; Rev_ 14:3; Rev_ 15:2-4). Solomon's--"King of Israel," or "Jerusalem," is not added, as in the opening of Proverbs and Ecclesiastes, not because Solomon had not yet ascended the throne [MOODY STUART], but because his personality is hid under that of Christ, the true Solomon (equivalent to Prince of Peace). The earthly Solomon is not introduced, which would break the consistency of the allegory. Though the bride bears the chief part, the Song throughout is not hers, but that of her "Solomon." He animates her. He and she, the Head and the members, form but one Christ [ADELAIDE NEWTON]. Aaron prefigured Him as priest; Moses, as prophet; David, as a suffering king; Solomon, as the triumphant prince of peace. The camp in the wilderness represents the Church in the world; the peaceful reign of Solomon, after all enemies had been subdued, represents the Church in heaven, of which joy the Song gives a foretaste.
1:01:0: Հարսն ասէ. 0 Հարսն ասում է. 1 Երգ երգոց Սողոմոնի։ ^[1]Հարսն ասէ: 1:0: Հարսն ասէ. 0 Հարսն ասում է. 1 Երգ երգոց Սողոմոնի։ zohrab-1805▾ eastern-1994▾ western am▾	1:1 1:1 ᾆσμα ασμα.1 who; what ἐστιν ειμι be τῷ ο the Σαλωμων σαλωμων Salōmōn; Salomon 1:1 שִׁ֥יר šˌîr שִׁיר song הַ ha הַ the שִּׁירִ֖ים ššîrˌîm שִׁיר song אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לִ li לְ to שְׁלֹמֹֽה׃ šᵊlōmˈō שְׁלֹמֹה Solomon 1:1. osculetur me osculo oris sui quia meliora sunt ubera tua vinoLet him kiss me with the kiss of his mouth: for thy breasts are better than wine, 1:1. - - - 1:1. The song of songs, which [is] Solomon’s. 1. The Song of songs, which is Solomon’s. 1:1 ^[21] The song of songs, which [is] Solomon' s: 1:1 ᾆσμα ασμα.1 who; what ἐστιν ειμι be τῷ ο the Σαλωμων σαλωμων Salōmōn; Salomon 1:1 שִׁ֥יר šˌîr שִׁיר song הַ ha הַ the שִּׁירִ֖ים ššîrˌîm שִׁיר song אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לִ li לְ to שְׁלֹמֹֽה׃ šᵊlōmˈō שְׁלֹמֹה Solomon 1:1. osculetur me osculo oris sui quia meliora sunt ubera tua vino Let him kiss me with the kiss of his mouth: for thy breasts are better than wine, 1:1. - - - 1:1. The song of songs, which [is] Solomon’s. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1-3. Охваченная восторгом любви к Жениху, отдавшись всем существом своим порыву и энтузиазму любви, Невеста живет только мыслию о нем, всеми силами души стремится к соединению с ним и невольно выражает желание, чтобы Жених дал ей осязательное проявление любви — лобзание: «да лобзает он — говорит Невеста о своем Возлюбленном, не называя даже его по имени, так как для любящего ее сердца предмет любви слишком известен, — меня лобзанием уст своих!» (ст. 1а). Половая человеческая любовь есть взаимное притяжение двух полярных противоположностей. Но подобные полярные же противоположности существуют и вообще в царстве природы, и в жизни общественно-политической и в религиозной; отсюда та страстная любовь и влечение к Жениху, которое имеет Невеста — в переносном или иносказательном смысле может означать: 1) стремление земли вообще и палестинской природы, в частности, к солнцу, как источнику тепла, света и жизни; 2) влечение страны, напр., Палестины, к Царю, как нравственному солнцу страны; 3) наконец, и главным образом, благодатно-таинственное стремление человечества или Церкви — ветхозаветной и новозаветной — к соединению с Богом и Христом. В таком случае указанное стремление Невесты к соединению с Возлюбленным будет означать пламенное желание членов Церкви ветхозаветной — пророков и вообще праведников — лицезреть Самого Христа (см. Мф XIII:18–19). Так именно объясняется смысл слов: «да лобзает он меня» у Оригена — Иеронима: «Смысл этих слов таков: доколе жених мой будет посылать мне лобзания через Моисея, доколе он будет давать мне лобзания через пророков? Я уже желаю коснуться его собственных уст: пусть он сам придет, пусть сам снидет ко мне» (с. 140). Что мысль о церкви или обществе верующих в его отношении к Богу и Мессии была ясно сознана уже Давидом, видно из параллельного по содержанию Песни Песней псалма XLIV (евр. 45), пред изображающего (особенно во второй своей половине, ст. 10–18) благодатно-таинственные отношения Христа и Церкви (см. «Толковую Псалтирь» Евфимия Загибена, перев. с греч. Изд. 3-е Киев. 1907: г., с. 347–363). Ибо ласки твои лучше вина (16). Эти слова и весь ст. 2, как затем и ст. 3, представляют обоснование высказанного Невестою страстного желания принять лобзания от своего Возлюбленного. Но здесь существует разница между еврейским масоретским текстом с одной стороны и греческим, Вульгатою, слав. и русск., с другой. Евр. додеха — ласки твои — в обращении к мужчине, — как требует того и последовательность речи. Однако чтение дод — «ласка», вероятнее всего, представляет уже намеренную, тенденциозную корректуру первоначального дад женские груди, девственные сосцы (ср. Иез ХXIII:3, 8; Притч V:19), как и стоит в тексте LXX: mastoi sou, в Вульгате: ubera tua, славянск.: сосца твоя. Пред книжниками еврейскими здесь стояла трудность едва преодолимая. Сообразно с общим взглядом еврейский синагоги на Песнь Песней, как на изображение любви Бога к общине Израилевой, они должны были видеть здесь обращение к мужчине (Богу), но этому противостояла кажущаяся неуместность в таком сочетании слова дад; поэтому или изменяли конкретное дад в абстрактное «дад» или же суффикс муж. p. (хa) изменяли в суффикс ж. р. (х), читая дадайх. Об этом сохранилось прямое свидетельство Мишны (тр. Абода Зара, гл. II, § 5). Но, с точки зрения более широкого символико-аллегорического понимания идеи книги Песнь Песней, вполне приемлемо и принимаемое у LXX, в Вульгате и славянск. конкретное значение, как символ нежности любви и обилия благ, подаваемых Возлюбленным. Сравнение любви с вином указывает на полноту всяческой радости и веселия (ср. Пс CIII:15). «От благовония мастей твоих (архим. Макар.: масти твои приятны для обоняния) имя твое, как разлитое миро» (2а). Слав.: воня мира твоего паче всех аромат, миро излиянное — имя твое. «Масти» или «миро», евр. шемен, елей — также символ радости (Притч XXI:17), но чаще радости высшей, подаваемой благодатию (ср. Пс XLIV:8–9; Ис LXI:3). «Помазание елея есть наитие Святого Духа. Ибо радостворен Святый Дух» (Евфим. Зигабен, с. 354). Толкователей затрудняет понимание еврейского турак, передаваемого у LXX: 'ekkenwqen, Vulg. effusum, слав. излиянное, русск. разлитое (миро). Не лишено вероятия мнение (Раабе, проф. Олесницкого), по которому корень этого слова надо искать в санскриском taraka — звезда, так что имя Возлюбленного будет совмещать в себе все лучшее, что только есть в мире звезд, «Многие — читаем мы у Оригена — Иеронима, — имели ароматы. Царица южная поднесла ароматы Соломону, и многие другие обладали ароматами; но какие бы кто ни имел ароматы, они не могут сравниться с благовониями Христа, о которых невеста ныне говорит: благовоние мастей твоих лучше всех ароматов. Я думаю, что и Моисей, и Аарон, и каждый из пророков имели ароматы. Но если я увижу Христа, и почувствую приятность и благовоние мастей Его, то тотчас выскажу свое мнение словами: благовоние мастей твоих выше всех ароматов. Слова: миро излиянное имя твое! — пророчественная тайна… Как миро через свое излияние далеко и широко распространяет благоухание, так распространено и имя Христово. По всей земле прославляется Христос, во всем мире проповедуется Господь. Ибо миро излиянное имя Его. Теперь ведомо имя Моисея, известность которого прежде ограничивалась только тесными пределами Иудеи… Но как скоро Иисус воссиял в мире, Он вместе с собою вывел из неизвестности закон и пророков, воистину исполнилось слово: миро излиянное имя твое» (с. 144–145). Сравнение доброго имени с благоухающим елеем и миром встречается, вероятно, не без влияния книги Песнь Песней, еще в Еккл VII:1; Ос XIV:7–8; Сир XLIX:1: (не без значения здесь была аллитерация слов шем — имя и шемен, масло, елей). Заключительные слова ст. 2: «поэтому девицы любят тебя» частию выражают вывод из ранее сказанного о совершенствах Жениха, частию образуют переход от монолога Невесты к словам хора иерусалимских женщин — вероятно, придворных Соломона (ср. ст. 4). Стих 3-й, составляющий развитие и обоснование мысли конца ст. 2: представляет параллелизм последнему: страстное стремление Невесты к Жениху выражается не только в жажде его поцелуев (ст. 1), но и в деятельном стремлении к теснейшему соединению с ним, причем свой восторг и порыв любви и влечения к Жениху Невеста выражает и выступающему теперь хору придворных иерусалимских девиц. «Когда она просила отца жениха и обращалась непосредственно к самому жениху, девиц еще не было. Но во время ее беседы с женихом входит хор девиц и рекомендуется ему словами невесты» (Ориген — Иероним, с. 145–146). Царь ввел меня в чертоги свои. «Не говорит: ввел многих в опочивальню свою. Многие остаются вне, в опочивальню входит одна только невеста, чтобы видеть скрытые и потаенные сокровища и возвестить отроковицам: ввел меня царь в опочивальню свою» [Слав. в ложницу свою. Но ни еврейское хедер, ни греческое tameton не обозначают непременно спальни, а имеют и более общий смысл: внутренние покои (ср. 2: Цар XIII:10; IV:7). ] (Ориген — Иероним, там же). Между тем отроковицы… по вступлении невесты в опочивальню жениха и во время рассматривания ею там богатств мужа, пока ожидают пришествия жениха, радостно поют: возрадуемся и возвеселимся о тебе. Они радуются о совершенстве невесты. В добродетелях нет зависти. Любовь эта чиста, без порока… Потом, указывая на невесту, жениху: правота возлюбила тебя. Они хвалят невесту, давая ей от собственных ее добродетелей имя правоты» (там же, с. 147). Конец ст. 3, впрочем, не одинаково читается в разных текстах LXX, как и Ориген, — euquthV hgaphse se, слав. правость возлюби тя. Vulg. recti diligund te. Но еврейское мешарим в выражении евр. масор. мешарим агевуха, с удобством может быть переведено наречием: достойно (русск. синод. перев. ) или: «по справедливости» (архим. Макарий), по аналогии с Пс LVII:2; LXXIV:3. Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 The song of songs, which is Solomon's. We have here the title of this book, showing, 1. The nature of it; it is a song, that it might the better answer the intention, which is to stir up the affections and to heat them, which poetry will be very instrumental to do. The subject is pleasing, and therefore fit to be treated of in a song, in singing which we may make melody with our hearts unto the Lord. It is evangelical; and gospel-times should be times of joy, for gospel-grace puts a new song into our mouths, Ps. xcviii. 1. 2. The dignity of it; it is the song of songs, a most excellent song, not only above any human composition, or above all other songs which Solomon penned, but even above any other of the scripture-songs, as having more of Christ in it. 3. The penman of it; it is Solomon's. It is not the song of fools, as many of the songs of love are, but the song of the wisest of men; nor can any man give a better proof of his wisdom than to celebrate the love of God to mankind and to excite his own love to God and that of others with it. Solomon's songs were a thousand and five (1 Kings iv. 32); those that were of other subjects are lost, but this of seraphic love remains, and will to the end of time. Solomon, like his father, was addicted to poetry, and, which way soever a man's genius lies, he should endeavor to honour God and edify the church with it. One of Solomon's names was Jedidiah--beloved of the Lord (2 Sam. xii. 25); and none so fit to write of the Lord's love as he that had himself so great an interest in it; none of all the apostles wrote so much of love as he that was himself the beloved disciple and lay in Christ's bosom. Solomon, as a king, had great affairs to mind and manage, which took up much of his thoughts and time, yet he found heart and leisure for this and other religious exercises. Men of business ought to be devout men, and not to think that business will excuse them from that which is every man's great business--to keep up communion with God. It is not certain when Solomon penned this sacred song. Some think that he penned it after he recovered himself by the grace of God from his backslidings, as a further proof of his repentance, and as if by doing good to many with this song he would atone for the hurt he had perhaps done with loose, vain, amorous songs, when he loved many strange wives; now he turned his wit the right way. It is more probable that he penned it in the beginning of his time, while he kept close to God and kept up his communion with him; and perhaps he put this song, with his father's psalms, into the hands of the chief musician, for the service of the temple, not without a key to it, for the right understanding of it. Some think that it was penned upon occasion of his marriage with Pharaoh's daughter, but that is uncertain; the tower of Lebanon, which is mentioned in this book (ch. vii. 4), was not built, as is supposed, till long after the marriage. We may reasonably think that when in the height of his prosperity he loved the Lord (1 Kings iii. 3) he thus served him with joyfulness and gladness of heart in the abundance of all things. It may be rendered, The song of songs, which is concerning Solomon, who as the son and successor of David, on whom the covenant of royalty was entailed, as the founder of the temple, and as one that excelled in wisdom and wealth, was a type of Christ, in whom are hidden all the treasures of wisdom and knowledge, and yet is a greater than Solomon; this is therefore a song concerning him. It is here fitly placed after Ecclesiastes; for when by the book we are thoroughly convinced of the vanity of the creature, and its insufficiency to satisfy us and make a happiness for us, we shall be quickened to seek for happiness in the love of Christ, and that true transcendent pleasure which is to be found only in communion with God through him. The voice in the wilderness, that was to prepare Christ's way, cried, All flesh is grass. Adam Clarke: Commentary on the Bible - 1831 1:1: The song of songs - A song of peculiar excellence. See the Introduction. The rabbins consider this superior to all songs. Ten songs, says the Tarpon, have been sung; but this excels them all. 1. The first was sung by Adam when his sin was pardoned. 2. The second was sung by Moses and the Israelites at the Red Sea. 3. The third was sung by the Israelites when they drank of the rock in the wilderness. 4. The fourth was sung by Moses when summoned to depart from this world. 5. The fifth was sung by Joshua when the sun and moon stood still. 6. The sixth was sung by Deborah and Barak after the defeat of Sisera. 7. The seventh was sung by Hannah when the Lord promised her a son. 8. The eighth was sung by David for all the mercies given him by God. 9. The ninth is the present, sung in the spirit of prophecy by Solomon. 10. The tenth is that which shall be sung by the children of Israel when restored from their captivities. See the Targum. Song of Solomon (Canticles) 1:2 Albert Barnes: Notes on the Bible - 1834 1:1: The "Song of songs," i. e., the best or most excellent of songs. Which is Solomon's - literally, "to" or "for Solomon," i. e., belonging to Solomon as its author or concerning him as its subject. In a title or inscription, the former interpretation is to be preferred. Song of Solomon (Canticles) 1:2 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:1: song: Psa 14:1 *title Isa 5:1 Solomon's: Kg1 4:32 Song of Solomon (Canticles) 1:2 John Gill The Song of songs, which is Solomon's. Wrote by Solomon, king of Israel, as the "amanuensis" of the Holy Ghost; and not by Hezekiah and his men, as the Jews say (k): or, "concerning Solomon" (l); Christ, of whom Solomon was a type; see Song 3:7; of his person, excellencies, love to his church, care of her, and concern for her; and of the nearness and communion he admitted her to, and indulged her with the Jews have a saying (m), that wherever the word Solomon is used in this song, the Holy One is meant, the holy God, or Messiah: it is called "the Song of songs", because the most excellent, as the Holy of holies, King of kings, &c. which, with the Hebrews, express a superlative; this being more excellent than the one hundred and five songs, written by Solomon, or than any human composure whatever; yea, preferable to all Scriptural songs, as to subject, manner of style, and copiousness of it. (k) T. Bab. Bava Bathra, fol. 15. 1. (l) "de Solomone", Cocceius. (m) Maimon. Yesode Hatorah, c. 6. s. 12.
1:11:1: Համբուրեսցէ զիս ՚ի համբուրից բերանոյ իւրոյ. զի բարի՛ են ստինք քո քան զգինի[8635], [8635] Ոմանք. Վասն զի բարի են։ 1 Թող ինձ համբուրի իր բերանի համբոյրներով:[2] Քո ստինքներն աւելի լաւ են գինուց, 2 Քու բերանիդ համբոյրներովը համբուրէ զիս, Վասն զի քու սէրդ գինիէն աղէկ է։ Համբուրեսցէ զիս ի համբուրից բերանոյ իւրոյ. զի բարի ^[2]են ստինք`` քո քան զգինի: 1:1: Համբուրեսցէ զիս ՚ի համբուրից բերանոյ իւրոյ. զի բարի՛ են ստինք քո քան զգինի[8635], [8635] Ոմանք. Վասն զի բարի են։ 1 Թող ինձ համբուրի իր բերանի համբոյրներով: [2] Քո ստինքներն աւելի լաւ են գինուց, 2 Քու բերանիդ համբոյրներովը համբուրէ զիս, Վասն զի քու սէրդ գինիէն աղէկ է։ zohrab-1805▾ eastern-1994▾ western am▾	1:21:1 Да лобзает он меня лобзанием уст своих! Ибо ласки твои лучше вина. 1:2 φιλησάτω φιλεω like; fond of με με me ἀπὸ απο from; away φιλημάτων φιλημα affection στόματος στομα mouth; edge αὐτοῦ αυτος he; him ὅτι οτι since; that ἀγαθοὶ αγαθος good μαστοί μαστος breast σου σου of you; your ὑπὲρ υπερ over; for οἶνον οινος wine 1:2 יִשָּׁקֵ֨נִי֙ yiššāqˈēnî נשׁק kiss מִ mi מִן from נְּשִׁיקֹ֣ות nnᵊšîqˈôṯ נְשִׁיקָה kiss פִּ֔יהוּ pˈîhû פֶּה mouth כִּֽי־ kˈî- כִּי that טֹובִ֥ים ṭôvˌîm טֹוב good דֹּדֶ֖יךָ dōḏˌeʸḵā דֹּוד beloved one מִ mi מִן from יָּֽיִן׃ yyˈāyin יַיִן wine 1:2. fraglantia unguentis optimis oleum effusum nomen tuum ideo adulescentulae dilexerunt teSmelling sweet of the best ointments. Thy name is as oil poured out: therefore young maidens have loved thee. 1:2. Bride: May he kiss me with the kiss of his mouth. Groom to Bride: So much better than wine are your breasts, fragranced with the finest perfumes. 1:2. Let him kiss me with the kisses of his mouth: for thy love [is] better than wine. 2. Let him kiss me with the kisses of his mouth: for thy love is better than wine. 1:2 Let him kiss me with the kisses of his mouth: for thy love [is] better than wine: 1:1 Да лобзает он меня лобзанием уст своих! Ибо ласки твои лучше вина. 1:2 φιλησάτω φιλεω like; fond of με με me ἀπὸ απο from; away φιλημάτων φιλημα affection στόματος στομα mouth; edge αὐτοῦ αυτος he; him ὅτι οτι since; that ἀγαθοὶ αγαθος good μαστοί μαστος breast σου σου of you; your ὑπὲρ υπερ over; for οἶνον οινος wine 1:2 יִשָּׁקֵ֨נִי֙ yiššāqˈēnî נשׁק kiss מִ mi מִן from נְּשִׁיקֹ֣ות nnᵊšîqˈôṯ נְשִׁיקָה kiss פִּ֔יהוּ pˈîhû פֶּה mouth כִּֽי־ kˈî- כִּי that טֹובִ֥ים ṭôvˌîm טֹוב good דֹּדֶ֖יךָ dōḏˌeʸḵā דֹּוד beloved one מִ mi מִן from יָּֽיִן׃ yyˈāyin יַיִן wine 1:2. fraglantia unguentis optimis oleum effusum nomen tuum ideo adulescentulae dilexerunt te Smelling sweet of the best ointments. Thy name is as oil poured out: therefore young maidens have loved thee. 1:2. Bride: May he kiss me with the kiss of his mouth. Groom to Bride: So much better than wine are your breasts, fragranced with the finest perfumes. 1:2. Let him kiss me with the kisses of his mouth: for thy love [is] better than wine. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 2 Let him kiss me with the kisses of his mouth: for thy love is better than wine. 3 Because of the savour of thy good ointments thy name is as ointment poured forth, therefore do the virgins love thee. 4 Draw me, we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee. 5 I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. 6 Look not upon me, because I am black, because the sun hath looked upon me: my mother's children were angry with me; they made me the keeper of the vineyards; but mine own vineyard have I not kept. The spouse, in this dramatic poem, is here first introduced addressing herself to the bridegroom and then to the daughters of Jerusalem. I. To the bridegroom, not giving him any name or title, but beginning abruptly: Let him kiss me; like Mary Magdalen to the supposed gardener (John xx. 15), If thou have borne him hence, meaning Christ, but not naming him. The heart has been before taken up with the thoughts of him, and to this relative those thoughts were the antecedent, that good matter which the heart was inditing, Ps. xlv. 1. Those that are full of Christ themselves are ready to think that others should be so too. Two things the spouse desires, and pleases herself with the thoughts of:-- 1. The bridegroom's friendship (v. 2): "Let him kiss me with the kisses of his mouth, that is, be reconciled to me, and let me know that he is so; let me have the token of his favour." Thus the Old-Testament church desired Christ's manifesting himself in the flesh, to be no longer under the law as a schoolmaster, under a dispensation of bondage and terror, but to receive the communications of divine grace in the gospel, in which God is reconciling the world unto himself, binding up and healing what by the law was torn and smitten; as the mother kisses the child that she has chidden. "Let him no longer send to me, but come himself, no longer speak by angels and prophets, but let me have the word of his own mouth, those gracious words (Luke iv. 22), which will be to me as the kisses of the mouth, sure tokens of reconciliation, as Esau's kissing Jacob was." All gospel duty is summed up in our kissing the Son (Ps. ii. 12); so all gospel-grace is summed up in his kissing us, as the father of the prodigal kissed him when he returned a penitent. It is a kiss of peace. Kisses are opposed to wounds (Prov. xxvii. 6), so are the kisses of grace to the wounds of the law. Thus all true believers earnestly desire the manifestations of Christ's love to their souls; they desire no more to make them happy than the assurance of his favour, the lifting up of the light of his countenance upon them (Ps. iv. 6, 7), and the knowledge of that love of his which surpasses knowledge; this is the one thing they desire, Ps. xxvii. 4. They are ready to welcome the manifestation of Christ's love to their souls by his Spirit, and to return them in the humble professions of love to him and complacency in him, above all. The fruit of his lips is peace, Isa. lvii. 19. "Let him give me ten thousand kisses whose very fruition makes me desire him more, and, whereas all other pleasures sour and wither by using, those of the Spirit become more delightful." So bishop Reynolds. She gives several reasons for this desire. (1.) Because of the great esteem she has for his love: Thy love is better than wine. Wine makes glad the heart, revives the drooping spirits, and exhilarates them, but gracious souls take more pleasure in loving Christ and being beloved of him, in the fruits and gifts of his love and in the pledges and assurances of it, than any man ever took in the most exquisite delights of sense, and it is more reviving to them than ever the richest cordial was to one ready to faint. Note, [1.] Christ's love is in itself, and in the account of all the saints, more valuable and desirable than the best entertainments this world can give. [2.] Those only may expect the kisses of Christ's mouth, and the comfortable tokens of his favour, who prefer his love before all delights of the children of men, who would rather forego those delights than forfeit his favour, and take more pleasure in spiritual joys than in any bodily refreshments whatsoever. Observe here the change of the person: Let him kiss me; there she speaks of him as absent, or as if she were afraid to speak to him; but, in the next words, she sees him near at hand, and therefore directs her speech to him: "Thy love, thy loves" (so the word is), "I so earnestly desire, because I highly esteem it." (2.) Because of the diffuse fragrancy of his love and the fruits of it (v. 3): "Because of the savour of thy good ointment (the agreeableness and acceptableness of thy graces and comforts to all that rightly understand both them and themselves), thy name is as ointment poured forth, thou art so, and all that whereby thou hast made thyself known; thy very name is precious to all the saints; it is an ointment and perfume which rejoice the heart." The unfolding of Christ's name is as the opening of a box of precious ointment, which the room is filled with the odour of. The preaching of his gospel was the manifesting the savour of his knowledge in every place, 2 Cor. ii. 14. The Spirit was the oil of gladness wherewith Christ was anointed (Heb. i. 9), and all true believers have that unction (1 John ii. 27), so that he is precious to them, and they to him and to one another. A good name is as precious ointment, but Christ's name is more fragrant than any other. Wisdom, like oil, makes the face to shine; but the Redeemer outshines, in beauty, all others. The name of Christ is not now like ointment sealed up, as it had been long (Ask not after my name, for it is secret), but like ointment poured forth, which denotes both the freeness and fulness of the communications of his grace by the gospel. (3.) Because of the general affection that all holy souls have to him: Therefore do the virgins love thee. It is Christ's love shed abroad in our hearts that draws them out in love to him; all that are pure from the corruptions of sin, that preserve the chastity of their own spirits, and are true to the vows by which they have devoted themselves to God, that not only suffer not their affections to be violated but cannot bear so much as to be solicited by the world and the flesh, those are the virgins that love Jesus Christ and follow him whithersoever he goes, Rev. xiv. 4. And, because Christ is the darling of all the pure in heart, let him be ours, and let our desires be towards him and towards the kisses of his mouth. 2. The bridegroom's fellowship, v. 4. Observe here, (1.) Her petition for divine grace: Draw me. This implies sense of distance from him, desire of union with him. "Draw me to thyself, draw me nearer, draw me home to thee." She had prayed that he would draw nigh to her (v. 2); in order to that, she prays that he would draw her nigh to him. "Draw me, not only with the moral suasion which there is in the fragrancy of the good ointments, not only with the attractives of that name which is as ointment poured forth, but with supernatural grace, with the cords of a man and the bands of love," Hos. xi. 4. Christ has told us that none come to him but such as the Father draws, John vi. 44. We are not only weak, and cannot come of ourselves any further than we are helped, but we are naturally backward and averse to come, and therefore must pray for those influences and operations of the Spirit, by the power of which we are unwilling made willing, Ps. cx. 3. "Draw me, else I move not; overpower the world and the flesh that would draw me from thee." We are not driven to Christ, but drawn in such a way as is agreeable to rational creatures. (2.) Her promise to improve that grace: Draw me, and then we will run after thee. See how the doctrine of special and effectual grace consists with our duty, and is a powerful engagement and encouragement to it, and yet reserves all the glory of all the good that is in us to God only. Observe, [1.] The flowing forth of the soul after Christ, and its ready compliance with him, are the effect of his grace; we could not run after him if he did not draw us, 2 Cor. iii. 5; Phil. iv. 13. [2.] The grace which God gives us we must diligently improve. When Christ by his Spirit draws us we must with our spirits run after him. As God says, I will, and you shall (Ezek. xxxvi. 27), so we must say, "Thou shalt and we will; thou shalt work in us both to will and to do, and therefore we will work out our own salvation" (Phil. ii. 12, 13); not only we will walk, but we will run after thee, which denotes eagerness of desire, readiness of affection, vigour of pursuit, and swiftness of motion. When thou shalt enlarge my heart then I will run the way of thy commandments (Ps. cxix. 32); when thy right hand upholds me then my soul follows hard after thee (Ps. lxiii. 8); when with lovingkindness to us he draws us (Jer. xxxi. 3) we with lovingkindness to him must run after him, Isa. xl. 31. Observe the difference between the petition and the promise: "Draw me, and then we will run." When Christ pours out his Spirit upon the church in general, which is his bride, all the members of it do thence receive enlivening quickening influences, and are made to run to him with the more cheerfulness, Isa. lv. 5. Or, "Draw me" (says the believing soul) "and then I will not only follow thee myself as fast as I can, but will bring all mine along with me: We will run after thee, I and the virgins that love thee (v. 3), I and all that I have any interest in or influence upon, I and my house (Josh. xxiv. 15), I and the transgressors whom I will teach thy ways," Ps. li. 13. Those that put themselves forth, in compliance with divine grace, shall find that their zeal will provoke many, 2 Cor. ix. 2. Those that are lively will be active; when Philip was drawn to Christ he drew Nathanael; and they will be exemplary, and so will win those that would not be won by the word. (3.) The immediate answer that was given to this prayer: The King has drawn me, has brought me into his chambers. It is not so much an answer fetched by faith from the world of Christ's grace as an answer fetched by experience from the workings of his grace. If we observe, as we ought, the returns of prayer, we may find that sometimes, while we are yet speaking, Christ hears, Isa. lxv. 24. The bridegroom is a king; so much the more wonderful is his condescension in the invitations and entertainments that he gives us, and so much the greater reason have we to accept of them and to run after him. God is the King that has made the marriage-supper for his Son (Matt. xxii. 2) and brings in even the poor and the maimed, and even the most shy and bashful are compelled to come in. Those that are drawn to Christ are brought, not only into his courts, into his palaces (Ps. xlv. 15), but into his presence-chamber, where his secret is with them (John xiv. 21), and where they are safe in his pavilion, Ps. xxvii. 5; Isa. xxvi. 20. Those that wait at wisdom's gates shall be made to come (so the word is) into her chambers; they shall be led into truth and comfort. (4.) The wonderful complacency which the spouse takes in the honour which the king put upon her. Being brought into the chamber, [1.] "We have what we would have. Our desires are crowned with unspeakable delights; all our griefs vanish, and we will be glad and rejoice. If a day in the courts, much more an hour in the chambers, is better than a thousand, than ten thousand, elsewhere." Those that are, through grace, brought into covenant and communion with God, have reason to go on their way rejoicing, as the eunuch (Acts viii. 39), and that joy will enlarge our hearts and be our strength, Neh. viii. 10. [2.] All our joy shall centre in God: "We will rejoice, not in the ointments, or the chambers, but in thee. It is God only that is our exceeding joy, Ps. xliii. 4. We have no joy but in Christ, and which we are indebted to him for." Gaudium in Domino--Joy in the Lord, was the ancient salutation, and Salus in Domino sempiterna--Eternal salvation in the Lord. [3.] "We will retain the relish and savour of this kindness of thine and never forget it: We will remember thy loves more than wine; no only thy love itself (v. 2), but the very remembrance of it shall be more grateful to us than the strongest cordial to the spirits, or the most palatable liquor to the taste. We will remember to give thanks for thy love, and it shall make more durable impressions upon us than any thing in this world." (5.) The communion which a gracious soul has with all the saints in this communion with Christ. In the chambers to which we are brought we not only meet with him, but meet with one another (1 John i. 7); for the upright love thee; the congregation, the generation, of the upright love thee. Whatever others do, all that are Israelites indeed, and faithful to God, will love Jesus Christ. Whatever differences of apprehension and affection there may be among Christians in other things, this they are all agreed in, Jesus Christ is precious to them. The upright here are the same with the virgins, v. 3. All that remember his love more than wine will love him with a superlative love. Nor is any love acceptable to Christ but the love of the upright, love in sincerity, Eph. vi. 24. II. To the daughters of Jerusalem, v. 5, 6. The church in general, being in distress, speaks to particular churches to guard them against the danger they were in of being offended at the church's sufferings, 1 Thess. iii. 3. Or the believer speaks to those that were professors at large in the church, but not of it, or to weak Christians, babes in Christ, that labour under much ignorance, infirmity, and mistake, not perfectly instructed, and yet willing to be taught in the things of God. She observed these by-standers look disdainfully upon her because of her blackness, in respect both of sins and sufferings, upon the account of which they though she had little reason to expect the kisses she wished for (v. 2) or to expect that they should join with her in her joys, v. 4. She therefore endeavors to remove this offence; she owns she is black. Guilt blackens; the heresies, scandals, and offences, that happen in the church, make her black; and the best saints have their failings. Sorrow blackens; that seems to be especially meant; the church is often in a low condition, mean, and poor, and in appearance despicable, her beauty sullied and her face foul with weeping; she is in mourning weeds, clothed with sackcloth, as the Nazarites that had become blacker than a coal, Lam. iv. 8. Now, to take off this offence, 1. She asserts her own comeliness notwithstanding (v. 5): I am black, but comely, black as the tents of Kedar, in which the shepherds lived, which were very coarse, and never whitened, weather-beaten and discoloured by long use, but comely as the curtains of Solomon, the furniture of whose rooms, no doubt, was sumptuous and rich, in proportion to the stateliness of his houses. The church is sometimes black with persecution, but comely in patience, constancy, and consolation, and never the less amiable in the eyes of Christ, black in the account of men, but comely in God's esteem, black in some that are a scandal to her, but comely in others that are sincere and are an honour to her. True believers are black in themselves, but comely in Christ, with the comeliness that he puts upon them, black outwardly, for the world knows them not, but all glorious within, Ps. xlv. 13. St. Paul was weak, and yet strong, 2 Cor. xii. 10. And so the church is black and yet comely; a believer is a sinner and yet a saint; his own righteousnesses are as filthy rags, but he is clothed with the robe of Christ's righteousness. The Chaldee Paraphrase applies it to the people of Israel's blackness when they made the golden calf and their comeliness when they repented of it. 2. She gives an account how she came to be so black. The blackness was not natural, but contracted, and was owing to the hard usage that had been given her: Look not upon me so scornfully because I am black. We must take heed with what eye we look upon the church, especially when she is in black. Thou shouldst not have looked upon the day of thy brother, the day of his affliction, Obad. 12. Be not offended; for, (1.) I am black by reason of my sufferings: The sun has looked upon me. She was fair and comely; whiteness was her proper colour; but she got this blackness by the burden and heat of the day, which she was forced to bear. She was sun-burnt, scorched with tribulation and persecution (Matt. xiii. 6, 21); and the greatest beauties, if exposed to the weather, are soonest tanned. Observe how she mitigates her troubles; she does not say, as Jacob (Gen. xxxi. 40), In the day the drought consumed me, but, The sun has looked upon me; for it becomes not God's suffering people to make the worst of their sufferings. But what was the matter? [1.] She fell under the displeasure of those of her own house: My mother's children were angry with me. She was in perils by false brethren; her foes were those of her own house (Matt. x. 36), brethren by nature as men, by profession as members of the same sacred corporation, the children of the church her mother, but not of God her Father; they were angry with her. The Samaritans, who claimed kindred to the Jews, were vexed at any thing that tended to the prosperity of Jerusalem, Neh. ii. 10. Note, It is no new thing for the people of God to fall under the anger of their own mother's children. It was thou, a man, my equal, Ps. lv. 12, 13. This makes the trouble the more irksome and grievous; from such it is taken unkindly, and the anger of such is implacable. A brother offended is hard to be won. [2.] They dealt very hardly with her: They made me the keeper of the vineyards, that is, First, "They seduced me to sin, drew me into false worships, to serve their gods, which was like dressing the vineyards, keeping the vine of Sodom; and they would not let me keep my own vineyard, serve my own God, and observe those pure worships which he gave me in charge, and which I do and ever will own for mine." These are grievances which good people complain most of in a time of persecution, that their consciences are forced, and that those who rule them with rigour say to their souls, Bow down, that we may go over, Isa. li. 23. Or, Secondly, "They brought me into trouble, imposed that upon me which was toilsome, and burdensome, and very disgraceful." Keeping the vineyards was base servile work, and very laborious, Isa. lxi. 5. Her mother's children made her the drudge of the family. Cursed be their anger, for it was fierce, and their wrath, for it was cruel. The spouse of Christ has met with a great deal of hard usage. (2.) "My sufferings are such as I have deserved; for my own vineyard have I not kept. How unrighteous soever my brethren are in persecuting me, God is righteous in permitting them to do so. I am justly made a slavish keeper of men's vineyards, because I have been a careless keeper of the vineyards God has entrusted me with." Slothful servants of God are justly made to serve their enemies, that they may know his service, and the service of the kings of the countries, 2 Chron. xii. 8; Deut. xxviii. 47, 48; Ezek. xx. 23, 24. "Think not the worse of the ways of God for my sufferings, for I smart for my own folly." Note, When God's people are oppressed and persecuted it becomes them to acknowledge their own sin to be the procuring cause of their troubles, especially their carelessness in keeping their vineyards, so that it has been like the field of the slothful. Adam Clarke: Commentary on the Bible - 1831 1:2: Let him kiss me, etc. - She speaks of the bridegroom in the third person, to testify her own modesty, and to show him the greater respect. Thy love is better than wine - The versions in general translate דדיך dodeyca, thy breasts; and they are said to represent, spiritually, the Old and New Testaments. Song of Solomon (Canticles) 1:3 Albert Barnes: Notes on the Bible - 1834 1:2 Let him kiss me - Christian expositors have regarded this as a prayer of the Church under the old covenant for closer communion with the Godhead through the Incarnation. Thus, Gregory: "Every precept of Christ received by the Church is as one of His kisses." Thy love - Better as margin, i. e., thy endearments or tokens of affection are more desired than any other delights. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:2: him: Sol 5:16, Sol 8:1; Gen 27:26, Gen 27:27, Gen 29:11, Gen 45:15; Psa 2:12; Luk 15:20; Act 21:7; Pe1 5:14 thy love: Heb. thy loves, Sol 1:4, Sol 2:4, Sol 4:10, Sol 7:6, Sol 7:9, Sol 7:12, Sol 8:2; Psa 36:7, Psa 63:3-5; Isa 25:6, Isa 55:1, Isa 55:2; Mat 26:26 Song of Solomon (Canticles) 1:3 Carl Friedrich Keil and Franz Delitzsch From these words with which as a solo the first strophe begins: Let him kiss me with kisses of his mouth, We at once perceive that she who here speaks is only one of many among whom Solomon's kisses are distributed; for min is partitive, as e.g., Ex 16:27 (cf. Jer 48:32 and Is 16:9), with the underlying phrase נשׁיקה נשׁק, osculum osculari = figere, jungere, dare. Nashak properly means to join to each other and to join together, particularly mouth to mouth. פּיהוּ is the parallel form of פּיו, and is found in prose as well as in poetry; it is here preferred for the sake of the rhythm. Bttcher prefers, with Hitzig, ישׁקני ("let him give me to drink"); but "to give to drink with kisses" is an expression unsupported. In line 2 the expression changes into an address: For better is thy love than wine. Instead of "thy love," the lxx render "thy breasts," for they had before them the word written defectively as in the traditional text, and read דּדּיך. Even granting that the dual dadayim or dadiym could be used in the sense of the Greek μαστοί (Rev_ 1:13), (Note: Vid., my Handsch. Funde, Heft 2 (1862).) of the breasts of a man (for which Is 32:12, Targ., furnishes no sufficient authority); yet in the mouth of a woman it were unseemly, and also is itself absurd as the language of praise. But, on the other hand, that דּדיך is not the true reading ("for more lovely - thus he says to me - are," etc.), R. Ismael rightly says, in reply to R. Akiba, Aboda zara 29b, and refers to שׁמניך following (Song 1:3), which requires the mas. for דדיך. Rightly the Gr. Venet. οἱ σοὶ ἔρωτες, for דּודים is related to אהבח, almost as ἔρως to ἀγάπη, Minne to Liebe. It is a plur. like חיּים, which, although a pluraletantum, is yet connected with the plur. of the pred. The verbal stem דוד is an abbreviated reduplicative stem (Ewald, 118. 1); the root דו appears to signify "to move by thrusts or pushes" (vid., under Ps 42:5); of a fluid, "to cause to boil up," to which the word דּוּד, a kitchen-pot, is referred. (Note: Yet it is a question whether דד, to love, and דד, the breast (Arab. thady, with a verb thadiyi, to be thoroughly wet), are not after their nearest origin such words of feeling, caressing, prattling, as the Arab. dad, sport (also dadad, the only Arab. word which consists of the same three letters); cf. Fr. dada, hobby-horse.) Tit is the very same verbal stem from which דּיד (David), the beloved, and the name of the foundress of Carthage, דּידה ( = דּידון) Minna, is derived. The adj. tov appears here and at 3a twice in its nearest primary meaning, denoting that which is pleasant to the taste and (thus particularly in Arab.) to the smell. Geneva 1599 Let (a) him kiss me with the kisses of his mouth: for thy love [is] better than wine. (a) This is spoken in the person of the Church, or of the faithful soul inflamed with the desire of Christ, whom she loves. John Gill Let him kiss me with the kisses of his mouth,.... That is, Solomon; Christ, the antitype of Solomon, the church's beloved; or it is a relative without an antecedent, which was only in her own mind, "let him"; him, whom her thoughts were so much employed about; her affections were so strongly after; and whose image was as it were before her, present to her mind: and "the kisses of his mouth", she desires, intend some fresh manifestations and discoveries of his love to her; by some precious word of promise from his mouth, applied to her; and by an open espousal of her, and the consummation of marriage with her. It may be rendered, "with one of the kisses of his mouth" (n); kisses with the ancients were very rare, and used but once when persons were espoused, and as a token of that; and then they were reckoned as husband and wife (o): on which account, it may be, it is here desired; since it was after this we hear of the spouse being brought into the nuptial chamber, and of the keeping of the nuptial feast, Song 1:4; for thy love is better than wine; or "loves" (p); which may denote the abundance of it; the many blessings of grace which flow from it; and the various ways in which it is expressed; as well as the high esteem the church had of it. This is said to be "better than wine"; for the antiquity of it, it being from everlasting; and for the purity of it, being free from all dregs of dissimulation and deceit on the part of Christ, and from all merit, motives, and conditions, on the part of the church; for its plenty, being shed plenteously in the hearts of believers, and who may drink abundantly of it; and for its freeness and cheapness, being to be had without money and without price; and it is preferable to wine for the effects of it; which not only revives and cheers heavy hearts, but quickens dead sinners, and comforts distressed saints; and of which they may drink plentifully, without hurt, yea, to great advantage. (n) "uno tantum, vel altero de osculis oris sui", Michaelis; so Gussetius, p. 446. (o) Salmuth. in Pancirol. Memorab. Rer. par. 1. tit. 46. p. 215. (p) "amores tui", Pagninus, Montanus, Junius & Tremellius, Piscator, &c. John Wesley Let him - The beginning is abrupt; but is suitable to, and usual in writing of this nature, wherein things are not related in an historical and exquisite order, but that which was first done is brought in, as it were accidentally, after many other passages: as we see in Homer, and Virgil, and others. These are the words of the spouse, wherein she breathes forth her passionate love to the bridegroom, whom she does not name; because it was needless, as being so well known to the persons, to whom she speaks, and being the only person who was continually in her thoughts. By kisses, the usual tokens of love and good - will, she means the communications of his love and favour, his graces and comforts breathed into her from the Spirit of Christ. Thy love - This sudden change of the person is frequent, in pathetic discourses. First she speaks of him as absent, but speedily grows into more acquaintance with him, and by ardent desire and faith, embraces him as present. Wine - Than the most delicious meat or drink, or than all sensible delights, one kind being put for all. Robert Jamieson, A. R. Fausset and David Brown him--abruptly. She names him not, as is natural to one whose heart is full of some much desired friend: so Mary Magdalene at the sepulchre (Jn 20:15), as if everyone must know whom she means, the one chief object of her desire (Ps 73:25; Mt 13:44-46; Phil 3:7-8). kiss--the token of peace from the Prince of Peace (Lk 15:20); "our Peace" (Ps 85:10; Col 1:21; Eph 2:14). of his mouth--marking the tenderest affection. For a king to permit his hands, or even garment, to be kissed, was counted a great honor; but that he should himself kiss another with his mouth is the greatest honor. God had in times past spoken by the mouth of His prophets, who had declared the Church's betrothal; the bride now longs for contact with the mouth of the Bridegroom Himself (Job 23:12; Lk 4:22; Heb 1:1-2). True of the Church before the first advent, longing for "the hope of Israel," "the desire of all nations"; also the awakened soul longing for the kiss of reconciliation; and further, the kiss that is the token of the marriage contract (Hos 2:19-20), and of friendship (1Kings 20:41; Jn 14:21; Jn 15:15). thy love--Hebrew, "loves," namely, tokens of love, loving blandishments. wine--which makes glad "the heavy heart" of one ready to perish, so that he "remembers his misery no more" (Prov 31:6-7). So, in a "better" sense, Christ's love (Hab 3:17-18). He gives the same praise to the bride's love, with the emphatic addition, "How much" (Song 4:10). Wine was created by His first miracle (Jn 2:1-11), and was the pledge given of His love at the last supper. The spiritual wine is His blood and His spirit, the "new" and better wine of the kingdom (Mt 26:29), which we can never drink to "excess," as the other (Eph 5:18; compare Ps 23:5; Is 55:1).
1:21:2: եւ հոտ իւղոց քոց քան զամենայն խունկս։ Ե՛ւղ անոյշ հեղեալ է անուն քո. վասն այսորիկ օրիորդք սիրեցին զքեզ[8636], [8636] Ոմանք. Եւղ թափեալ է անուն քո. վասն այնորիկ։ 2 եւ քո օծման իւղերի հոտը՝ բոլոր խնկերից: Քո անունը թափուած իւղ է անուշ. սրա համար էլ օրիորդները սիրեցին քեզ, 3 Քու իւղերուդ հոտը ախորժելի է, Քու անունդ թափուած իւղի պէս է, Անոր համար օրիորդները քեզ կը սիրեն։ եւ հոտ իւղոց քոց ^[3]քան զամենայն խունկս. եւղ անոյշ հեղեալ է`` անուն քո, վասն այսորիկ օրիորդք սիրեցին զքեզ: 1:2: եւ հոտ իւղոց քոց քան զամենայն խունկս։ Ե՛ւղ անոյշ հեղեալ է անուն քո. վասն այսորիկ օրիորդք սիրեցին զքեզ[8636], [8636] Ոմանք. Եւղ թափեալ է անուն քո. վասն այնորիկ։ 2 եւ քո օծման իւղերի հոտը՝ բոլոր խնկերից: Քո անունը թափուած իւղ է անուշ. սրա համար էլ օրիորդները սիրեցին քեզ, 3 Քու իւղերուդ հոտը ախորժելի է, Քու անունդ թափուած իւղի պէս է, Անոր համար օրիորդները քեզ կը սիրեն։ zohrab-1805▾ eastern-1994▾ western am▾	1:31:2 От благовония мастей твоих имя твое как разлитое миро; поэтому девицы любят тебя. 1:3 καὶ και and; even ὀσμὴ οσμη scent μύρων μυρον ointment; perfume σου σου of you; your ὑπὲρ υπερ over; for πάντα πας all; every τὰ ο the ἀρώματα αρωμα spice μύρον μυρον ointment; perfume ἐκκενωθὲν εκκενοω name; notable σου σου of you; your διὰ δια through; because of τοῦτο ουτος this; he νεάνιδες νεανις love σε σε.1 you 1:3 לְ lᵊ לְ to רֵ֨יחַ֙ rˈêₐḥ רֵיחַ scent שְׁמָנֶ֣יךָ šᵊmānˈeʸḵā שֶׁמֶן oil טֹובִ֔ים ṭôvˈîm טֹוב good שֶׁ֖מֶן šˌemen שֶׁמֶן oil תּוּרַ֣ק tûrˈaq ריק be empty שְׁמֶ֑ךָ šᵊmˈeḵā שֵׁם name עַל־ ʕal- עַל upon כֵּ֖ן kˌēn כֵּן thus עֲלָמֹ֥ות ʕᵃlāmˌôṯ עַלְמָה young woman אֲהֵבֽוּךָ׃ ʔᵃhēvˈûḵā אהב love 1:3. trahe me post te curremus introduxit me rex in cellaria sua exultabimus et laetabimur in te memores uberum tuorum super vinum recti diligunt teDraw me: we will run after thee to the odour of thy ointments. The king hath brought me into his storerooms: we will be glad and rejoice in thee, remembering thy breasts more than wine: the rightous love thee. 1:3. Bride to Groom: Your name is oil that has been poured out; therefore, the maidens have loved you. Draw me forward. 1:3. Because of the savour of thy good ointments thy name [is as] ointment poured forth, therefore do the virgins love thee. 3. Thine ointments have a goodly fragrance; thy name is ointment poured forth; therefore do the virgins love thee. 1:3 Because of the savour of thy good ointments thy name [is as] ointment poured forth, therefore do the virgins love thee: 1:2 От благовония мастей твоих имя твое как разлитое миро; поэтому девицы любят тебя. 1:3 καὶ και and; even ὀσμὴ οσμη scent μύρων μυρον ointment; perfume σου σου of you; your ὑπὲρ υπερ over; for πάντα πας all; every τὰ ο the ἀρώματα αρωμα spice μύρον μυρον ointment; perfume ἐκκενωθὲν εκκενοω name; notable σου σου of you; your διὰ δια through; because of τοῦτο ουτος this; he νεάνιδες νεανις love σε σε.1 you 1:3 לְ lᵊ לְ to רֵ֨יחַ֙ rˈêₐḥ רֵיחַ scent שְׁמָנֶ֣יךָ šᵊmānˈeʸḵā שֶׁמֶן oil טֹובִ֔ים ṭôvˈîm טֹוב good שֶׁ֖מֶן šˌemen שֶׁמֶן oil תּוּרַ֣ק tûrˈaq ריק be empty שְׁמֶ֑ךָ šᵊmˈeḵā שֵׁם name עַל־ ʕal- עַל upon כֵּ֖ן kˌēn כֵּן thus עֲלָמֹ֥ות ʕᵃlāmˌôṯ עַלְמָה young woman אֲהֵבֽוּךָ׃ ʔᵃhēvˈûḵā אהב love 1:3. trahe me post te curremus introduxit me rex in cellaria sua exultabimus et laetabimur in te memores uberum tuorum super vinum recti diligunt te Draw me: we will run after thee to the odour of thy ointments. The king hath brought me into his storerooms: we will be glad and rejoice in thee, remembering thy breasts more than wine: the rightous love thee. 1:3. Bride to Groom: Your name is oil that has been poured out; therefore, the maidens have loved you. Draw me forward. 1:3. Because of the savour of thy good ointments thy name [is as] ointment poured forth, therefore do the virgins love thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 1:3: Thy name is as ointment poured forth - Ointments and perfumes were, and still are, in great request among the Asiatics. They occur constantly in their entertainments. Thy name is as refreshing to my heart, as the best perfumes diffused through a chamber are to the senses of the guests. Therefore do the virgins love thee - She means herself; but uses this periphrasis through modesty. Song of Solomon (Canticles) 1:4 Albert Barnes: Notes on the Bible - 1834 1:3 Because ... - Better, For fragrance are thine ointments good, making with the clause that follows two steps of a climax: "thy perfumes are good, thy name the best of all perfumes." "Ointments" here are unguents or fragrant oils largely used for anointing at entertainments (compare Psa 23:5; Luk 7:46; Joh 12:3). Thy name ... poured forth - As unguents are the sweeter for diffusion, so the king's name the wider it is known. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:3: the savour: Sol 3:6, Sol 4:10, Sol 5:5, Sol 5:13; Exo 30:23-28; Psa 45:7, Psa 45:8, Psa 133:2; Pro 27:9; Ecc 7:1; Isa 61:3; Joh 12:3; Co2 2:14-16; Phi 4:18 thy name: Exo 33:12, Exo 33:19, Exo 34:5-7; Psa 89:15, Psa 89:16; Isa 9:6, Isa 9:7; Jer 23:5, Jer 23:6; Mat 1:21-23; Phi 2:9, Phi 2:10 the virgins: Sol 6:8; Psa 45:14; Mat 25:1; Co2 11:2; Rev 14:4 Song of Solomon (Canticles) 1:4 Carl Friedrich Keil and Franz Delitzsch This comparison suaves prae vino, as well as that which in line 3 of the pentastich, Song 1:3, To smell thy ointments are sweet shows that when this song is sung wine is presented and perfumes are sprinkled; but the love of the host is, for those who sing, more excellent than all. It is maintained that ריח signifies fragrance emitted, and not smell. Hence Hengst., Hahn, Hlem., and Zck. explain: in odour thy ointments are sweet. Now the words can certainly, after Josh 22:10; Job 32:4; 3Kings 10:23, mean "sweet in (of) smell;" but in such cases the word with Lamed of reference naturally stands after that to which it gives the nearer reference, not as here before it. Therefore Hengst.: ad odorem unguentorem tuorum quod attinet bonus est, but such giving prominence to the subject and attraction (cf. 1Kings 2:4; Job 15:20) exclude one another; the accentuation correctly places לריה out of the gen. connection. Certainly this word, like the Arab. ryḥ, elsewhere signifies odor, and the Hiph. הריח (araḥ) odorari; but why should not ריח be also used in the sense of odoratus, since in the post-bibl. Heb. הריח חושׁ means the sense of smell, and also in Germ. "riechen" means to emit fragrance as well as to perceive fragrance? We explain after Gen 2:9, where Lamed introduces the sense of sight, as here the sense of smell. Zckl. and others reply that in such a case the word would have been לריח; but the art. is wanting also at Gen 2:9 (cf. Song 3:6), and was not necessary, especially in poetry, which has the same relation to the art. as to asher, which, wherever practicable, is omitted. Thus in line 4: An ointment poured forth is thy name. By "thy ointments," line 3, spices are meant, by which the palace was perfumed; but the fragrance of which, as line 4 says, is surpassed by the fragrance of his name. שׁם (name) and שׁמן (fragrance) form a paranomasia by which the comparison is brought nearer Eccles 7:1. Both words are elsewhere mas.; but sooner than שׁם, so frequently and universally mas. (although its plur. is שׁמות, but cf. אבות), שׁמן may be used as fem., although a parallel example is wanting (cf. devǎsh, mōr, nōphěth, kěmāh, and the like, which are constantly mas.). Ewald therefore translates שמן תורק as a proper name: "O sweet Salbenduft" Fragrance of Ointment; and Bttcher sees in turǎk a subst. in the sense of "sprinkling" [Spreng-Oel]; but a name like "Rosenoel" [oil of roses] would be more appropriately formed, and a subst. form תורק is, in Heb. at least, unexampled (for neither תּוּגה nor תּוּבל, in the name Tubal-Cain, is parallel). Frst imagines "a province in Palestine where excellent oil was got," called Turak; "Turkish" Rosenl recommends itself, on the contrary, by the fact of its actual existence. Certainly less is hazarded when we regard shěměn, as here treated exceptionally, as fem.; thus, not: ut unguentum nomen tuum effunditur, which, besides, is unsuitable, since one does not empty out or pour out a name; but: unguentum quod effunditur (Hengst., Hahn, and others), an ointment which is taken out of its depository and is sprinkled far and wide, is thy name. The harsh expression שׁמן מוּרק is intentionally avoided; the old Heb. language is not φιλομέτοχος (fond of participles); and, besides, מורק sounds badly with מרק, to rub off, to wash away. Perhaps, also, יוּרק שׁמן is intentionally avoided, because of the collision of the weak sounds n and j. The name Shēm is derived from the verb shāmā, to be high, prominent, remarkable: whence also the name for the heavens (vid., under Ps 8:2). That attractive charm (lines 2, 3), and this glory (line 4), make him, the praised, an object of general love, line 5, Song 1:3 : Therefore virgins love thee. This "therefore" reminds us of Ps 45. עלמות (sing. Is 7:14), from עלם (Arab.), ghalima, pubescere, are maidens growing to maturity. The intrans. form אהבוּך, with transitive signification, indicates a pathos. The perf. is not to be translated dilexerunt, but is to be judged of according to Gesen. 126. 3: they have acquired love to thee (= love thee), as the ἠγάπησάν σε of the Greek translators is to be understood. The singers themselves are the evidence of the existence of this love. With these words the first pentastich of the table-song terminates. The mystical interpretation regards it as a song of praise and of loving affection which is sung to Christ the King, the fairest of the children of men, by the church which is His own. The Targum, in line first, thinks of the "mouth to mouth" [Num 12:8] in the intercourse of Moses with God. Evidence of divine love is also elsewhere thought of as a kiss: the post-bibl. Heb. calls the gentlest death the death בנשׁיקה, i.e., by which God takes away the soul with a kiss. Geneva 1599 Because of the (b) savour of thy good ointments thy name [is as] ointment poured forth, therefore do the (c) virgins love thee. (b) The feeling of your great benefits. (c) They that are pure in heart and conversation. John Gill Because of the savour of thy good ointments,.... It was usual for lovers to anoint themselves, their hair, garments, &c. to commend themselves to each other; and it was common to commend each other's ointments, and the grateful smell of them (q) none being like them, or so agreeable as theirs: by these ointments may be meant the grace of Christ, the fulness of it, the oil of gladness with which he is anointed above his fellows, and without measure; and which so greatly recommends him to his church and people, Ps 45:7; thy name is as ointment poured forth; which emits the greater odour for its being poured forth out of the box. The very names of lovers are dear to one another, sweeter than nectar itself (r); the very mention of them gives an inexpressible pleasure. This may respect not merely the fame of Christ spread abroad in the world through the ministry of the word; nor the Gospel only, which is his name, Acts 9:15; and is like a box of ointment broke open, which diffuses the savour of his knowledge everywhere; but some precious name of his, as Immanuel, God with us; Jesus, a Saviour; but more particularly his name Messiah, which signifies anointed, the anointed Prophet, Priest, and King of his church; therefore do the virgins love thee: for the preciousness of his person, the fulness of grace in him, and the truths of his Gospel: and which love shows itself in a desire of his presence, and communion with him; in a regard to his word and worship, to his truths and ordinances; and to his people, to conversation and communion with them. By these virgins are meant either congregational churches that strictly adhere to Christ, and to his pure worship; or particular believers, for their inviolate attachment to him; for the singleness and sincerity of their love to him; for their uncorruptness in the doctrine of faith; for the truth and spirituality of their worship; for the purity of their lives and conversations; for their beauty and comeliness through Christ; for their colourful and costly attire, being clothed with his righteousness; and for their modest behaviour, having the ornament of a meek and quiet spirit. (q) "Nam omuium unguentum odos prae tua nautea est", Plauti Curculio, Act. 1. Sc. 2. v. 5. (r) "Nomen nectari dulcius beato", Martial. l. 9. Epigr. 9. John Wesley Ointments - Because of those excellent gifts and graces of God's Spirit wherewith thou art replenished. Thy name - Thy report, the very mention of thee, and all those things by which thou makest thyself known to men, thy word, particularly thine offers of pardon and salvation to sinners; and all thy works, especially that great work of redemption is most acceptable, and refreshing. The virgins - called the companions of the bride, Ps 45:14, particular believers, who are called virgins, 2Cor 11:2; Rev_ 14:4, who have their senses exercised to perceive this sweetness and fulness of Christ. Robert Jamieson, A. R. Fausset and David Brown Rather, "As regards the savor of thy ointments, it is good" [MAURER]. In Song 4:10-11, the Bridegroom reciprocates the praise of the bride in the same terms. thy name--Christ's character and office as the "Anointed" (Is 9:6; Is 61:1), as "the savor of ointments" are the graces that surround His person (Ps 45:7-8). Eccles 7:1, in its fullest sense, applies to Him. The holy anointing oil of the high priest, which it was death for anyone else to make (so Acts 4:12), implies the exclusive preciousness of Messiah's name (Ex 30:23-28, Ex 30:31-38). So Mary brake the box of precious ointment over Him, appropriately (Mk 14:5), the broken box typifying His body, which, when broken, diffused all grace: compounded of various spices, &c. (Col 1:19; Col 2:9); of sweet odor (Eph 5:2). poured-- (Is 53:12; Rom 5:5). therefore--because of the manifestation of God's character in Christ (1Jn 4:9, 1Jn 4:19). So the penitent woman (Lk 7:37-38, Lk 7:47). virgins--the pure in heart (2Cor 11:2; Rev_ 14:4). The same Hebrew is translated, "thy hidden ones" (Ps 83:3). The "ointment" of the Spirit "poured forth" produces the "love of Christ" (Rom 5:5).
1:31:3: եւ ձգեցին զքեզ։ Զհե՛տ հոտոյ իւղոց քոց ընթասցուք մեք։ Օրիորդացն պատմէ հարսնն վասն փեսային՝ զոր ինչ շնորհեաց նմա. Տարա՛ւ զիս արքայ ՚ի սենեակ իւր։ Հարսինն պատմեալ օրիորդացն։ Եւ նոքա ասեն. Ցնծասցո՛ւք եւ ուրա՛խ լիցուք մեք ՚ի քեզ. եւ սիրեսցո՛ւք զստինս քո քան զգինի։ Օրիորդքն հարսինն բարբառին զանուն փեսային. Ուղղութի՛ւն սիրեաց զքեզ։ Հարսնն ասէ[8637]. [8637] Ոմանք. Եւ ձգեցին զքեզ յինքեանս։ Զհետ քո ՚ի հոտ իւղոց քոց... եւ ուրախ լիցուք ՚ի քեզ. սիրես՛՛... Օրիորդքն փեսային բարբառին զանուն հարսինն։ 3 եւ դէպի իրենց ձգեցին քեզ: Մենք կը գանք քո օծման իւղերի հոտի յետեւից»: Հարսն օրիորդներին պատմում է, թէ Փեսան ինչ է շնորհել իրեն. «Արքան ինձ իր սենեակը տարաւ»: Հարսը պատմում է օրիորդներին, եւ նրանք ասում են. «Մենք պիտի ցնծանք եւ ուրախ լինենք քեզնով, եւ պիտի սիրենք քո ստինքները գինուց աւելի»: Օրիորդները Հարսին յայտնում են Փեսայի անունը. «Արժանին սիրեց քեզ»: Հարսն ասում է. 4 Զիս քաշէ ու քու ետեւէդ պիտի վազեմ։Թագաւորը իր ներքին սենեակները տարաւ զիս։Քեզի հետ ցնծանք եւ ուրախանանք, Քու սէրդ գինիէն աւելի գովենք։Քեզ ուղղութեամբ* կը սիրեն։ ^[4]եւ ձգեցին զքեզ. զհետ հոտոյ իւղոց քոց ընթասցուք մեք``: ^[5]Օրիորդացն պատմէ հարսն վասն փեսային` զոր ինչ շնորհեաց նմա.`` Տարաւ զիս արքայ ի սենեակ իւր: ^[6]Հարսինն պատմեալ օրիորդացն, եւ նոքա ասեն.`` Ցնծասցուք եւ ուրախ լիցուք ի քեզ, ^[7]եւ սիրեսցուք զստինս`` քո քան զգինի: ^[8]Օրիորդքն հարսինն բարբառին զանուն փեսային.`` Ուղղութիւն սիրեաց զքեզ: 1:3: եւ ձգեցին զքեզ։ Զհե՛տ հոտոյ իւղոց քոց ընթասցուք մեք։ Օրիորդացն պատմէ հարսնն վասն փեսային՝ զոր ինչ շնորհեաց նմա. Տարա՛ւ զիս արքայ ՚ի սենեակ իւր։ Հարսինն պատմեալ օրիորդացն։ Եւ նոքա ասեն. Ցնծասցո՛ւք եւ ուրա՛խ լիցուք մեք ՚ի քեզ. եւ սիրեսցո՛ւք զստինս քո քան զգինի։ Օրիորդքն հարսինն բարբառին զանուն փեսային. Ուղղութի՛ւն սիրեաց զքեզ։ Հարսնն ասէ[8637]. [8637] Ոմանք. Եւ ձգեցին զքեզ յինքեանս։ Զհետ քո ՚ի հոտ իւղոց քոց... եւ ուրախ լիցուք ՚ի քեզ. սիրես՛՛... Օրիորդքն փեսային բարբառին զանուն հարսինն։ 3 եւ դէպի իրենց ձգեցին քեզ: Մենք կը գանք քո օծման իւղերի հոտի յետեւից»: Հարսն օրիորդներին պատմում է, թէ Փեսան ինչ է շնորհել իրեն. «Արքան ինձ իր սենեակը տարաւ»: Հարսը պատմում է օրիորդներին, եւ նրանք ասում են. «Մենք պիտի ցնծանք եւ ուրախ լինենք քեզնով, եւ պիտի սիրենք քո ստինքները գինուց աւելի»: Օրիորդները Հարսին յայտնում են Փեսայի անունը. «Արժանին սիրեց քեզ»: Հարսն ասում է. 4 Զիս քաշէ ու քու ետեւէդ պիտի վազեմ։Թագաւորը իր ներքին սենեակները տարաւ զիս։Քեզի հետ ցնծանք եւ ուրախանանք, Քու սէրդ գինիէն աւելի գովենք։Քեզ ուղղութեամբ* կը սիրեն։ zohrab-1805▾ eastern-1994▾ western am▾	1:41:3 Влеки меня, мы побежим за тобою; царь ввел меня в чертоги свои, будем восхищаться и радоваться тобою, превозносить ласки твои больше, нежели вино; достойно любят тебя! 1:4 εἵλκυσάν ελκυω draw; drag σε σε.1 you ὀπίσω οπισω in back; after σου σου of you; your εἰς εις into; for ὀσμὴν οσμη scent μύρων μυρον ointment; perfume σου σου of you; your δραμοῦμεν τρεχω run εἰσήνεγκέν εισφερω bring in με με me ὁ ο the βασιλεὺς βασιλευς monarch; king εἰς εις into; for τὸ ο the ταμίειον ταμειον chamber αὐτοῦ αυτος he; him ἀγαλλιασώμεθα αγαλλιαω jump for joy καὶ και and; even εὐφρανθῶμεν ευφραινω celebrate; cheer ἐν εν in σοί σοι you ἀγαπήσομεν αγαπαω love μαστούς μαστος breast σου σου of you; your ὑπὲρ υπερ over; for οἶνον οινος wine εὐθύτης ευθυτης straightness; direction ἠγάπησέν αγαπαω love σε σε.1 you 1:4 מָשְׁכֵ֖נִי māšᵊḵˌēnî משׁך draw אַחֲרֶ֣יךָ ʔaḥᵃrˈeʸḵā אַחַר after נָּר֑וּצָה nnārˈûṣā רוץ run הֱבִיאַ֨נִי hᵉvîʔˌanî בוא come הַ ha הַ the מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king חֲדָרָ֗יו ḥᵃḏārˈāʸw חֶדֶר room נָגִ֤ילָה nāḡˈîlā גיל rejoice וְ wᵊ וְ and נִשְׂמְחָה֙ niśmᵊḥˌā שׂמח rejoice בָּ֔ךְ bˈāḵ בְּ in נַזְכִּ֤ירָה nazkˈîrā זכר remember דֹדֶ֨יךָ֙ ḏōḏˈeʸḵā דֹּוד beloved one מִ mi מִן from יַּ֔יִן yyˈayin יַיִן wine מֵישָׁרִ֖ים mêšārˌîm מֵישָׁרִים uprightness אֲהֵבֽוּךָ׃ ס ʔᵃhēvˈûḵā . s אהב love 1:4. nigra sum sed formonsa filiae Hierusalem sicut tabernacula Cedar sicut pelles SalomonisI am black but beautiful, O ye daughters of Jerusalem, as the tents of Cedar, as the curtains of Solomon. 1:4. Chorus to Bride: We will run after you in the odor of your perfumes. Bride to Chorus: The king has led me into his storerooms. Chorus to Bride: We will exult and rejoice in you, remembering your breasts above wine. Groom to Bride: The righteous love you. 1:4. Draw me, we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee. 4. Draw me; we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will make mention of thy love more than of wine: rightly do they love thee. 1:4 Draw me, we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee: 1:3 Влеки меня, мы побежим за тобою; царь ввел меня в чертоги свои, будем восхищаться и радоваться тобою, превозносить ласки твои больше, нежели вино; достойно любят тебя! 1:4 εἵλκυσάν ελκυω draw; drag σε σε.1 you ὀπίσω οπισω in back; after σου σου of you; your εἰς εις into; for ὀσμὴν οσμη scent μύρων μυρον ointment; perfume σου σου of you; your δραμοῦμεν τρεχω run εἰσήνεγκέν εισφερω bring in με με me ὁ ο the βασιλεὺς βασιλευς monarch; king εἰς εις into; for τὸ ο the ταμίειον ταμειον chamber αὐτοῦ αυτος he; him ἀγαλλιασώμεθα αγαλλιαω jump for joy καὶ και and; even εὐφρανθῶμεν ευφραινω celebrate; cheer ἐν εν in σοί σοι you ἀγαπήσομεν αγαπαω love μαστούς μαστος breast σου σου of you; your ὑπὲρ υπερ over; for οἶνον οινος wine εὐθύτης ευθυτης straightness; direction ἠγάπησέν αγαπαω love σε σε.1 you 1:4 מָשְׁכֵ֖נִי māšᵊḵˌēnî משׁך draw אַחֲרֶ֣יךָ ʔaḥᵃrˈeʸḵā אַחַר after נָּר֑וּצָה nnārˈûṣā רוץ run הֱבִיאַ֨נִי hᵉvîʔˌanî בוא come הַ ha הַ the מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king חֲדָרָ֗יו ḥᵃḏārˈāʸw חֶדֶר room נָגִ֤ילָה nāḡˈîlā גיל rejoice וְ wᵊ וְ and נִשְׂמְחָה֙ niśmᵊḥˌā שׂמח rejoice בָּ֔ךְ bˈāḵ בְּ in נַזְכִּ֤ירָה nazkˈîrā זכר remember דֹדֶ֨יךָ֙ ḏōḏˈeʸḵā דֹּוד beloved one מִ mi מִן from יַּ֔יִן yyˈayin יַיִן wine מֵישָׁרִ֖ים mêšārˌîm מֵישָׁרִים uprightness אֲהֵבֽוּךָ׃ ס ʔᵃhēvˈûḵā . s אהב love 1:4. nigra sum sed formonsa filiae Hierusalem sicut tabernacula Cedar sicut pelles Salomonis I am black but beautiful, O ye daughters of Jerusalem, as the tents of Cedar, as the curtains of Solomon. 1:4. Chorus to Bride: We will run after you in the odor of your perfumes. Bride to Chorus: The king has led me into his storerooms. Chorus to Bride: We will exult and rejoice in you, remembering your breasts above wine. Groom to Bride: The righteous love you. 1:4. Draw me, we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
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 4-7. Замечание Невесты, обращенное к дщерям иерусалимским: «черна я, но красива, как шатры Кидарские, как завесы Соломоновы» (ст. 4) имеет характер как бы некоего оправдания или объяснения, вызванного, быть может, каким-либо насмешливым словом кого-нибудь из «дщерей иерусалимских» по поводу непосредственных восторженных излияний чувств Невесты и высказанного ею некоторого незнакомства с придворным этикетом. Из многих черт беседы и обстановки Невесты она выступает провинциалкою, недавно прибывшею в среду придворных дам Соломона. Объясняя свою черноту (ст. 4) или смуглость (ст. 5), Невеста, во-первых, сравнивает ее — в отношении цвета — с черными войлочными (козьей шерсти) шатрами Кидарян [Евр. кедар, как и кидрон, выражает понятие темноты, черноты] — народности, происходившей от Измаила (Быт XXV:13) и частию кочевавшей, частию жившей открытыми поселками между Петрейской Аравией и Вавилонией (Ис IX:7; Иер XLIX:28–29: Onomast. 614); — а в отношении красоты и привлекательности — с завесами или павильонами Соломона (вероятно, имеются в виду царские палатки Соломона во время его загородного летнего путешествия, — наподобие палаток нынешних шейхов арабских). Причина черноты или смуглости указывается (ст. 5а) в действии солнца. «Она (Невеста) прекрасна, и можно даже указать, как прекрасна невеста. Но мы спрашиваем, каким образом она, будучи черна и без белизны, прекрасна? Она принесла покаяние во грехах, обращение дало ей красоту, потому она воспевается прекрасною. Но так как она еще не очистилась от всей нечистоты грехов, еще не омыта в воде спасения, то называется черною; однако же она не остается навсегда в черном цвете. Она делается белою, когда стремится к большему и от низкого начинает восходить к высшему, и тогда говорится о ней: кто сия восходящая убелена?» [«Убелена» leleukanqismenh читается в VIII:5: только по тексту LXX и славянскому. ] VIII:5: (Ориген — Иероним, с. 147). Подобным же образом Мидраш противоположность черноты и красоты объясняет о многоразличных грехопадениях и восстаниях Израильской общины в Ветхом Завете, напр., о противлении евреев Богу в Египте (Иез XX:8) и — очищении их кровью пасхального агнца и обрезанием (Иез XVI:9), — о противоположности будней и субботы, простых дней года и дня очищения, века настоящего и века будущего (Der Midrasch Schir-ha-Schirim, ubers. v. A. Wunsche, Leipz. 1880, s. 30). Но противоположение Невесты — провинциалки «дщерям иерусалимским» позволяет видеть в первой не только иудейскую синагогу, но и ту «языческую неплодящую Церковь», которая около времени Соломона обнаружила особенное стремление к религиозному и всякому иному единению с Израилем (посещение Соломона царицею Савскою. 3: Цар X:1–9, которая, по мнению блаж. Феодорита, являлась образом всех благонамеренных и честных язычников, оправдавшихся без закона по апостолу Рим XI:14–15. Блаж. Феодорит, Толков. на 3: книгу Царств, вопр. 33. См. Толковую Библию, т. II, с. 413), ввиду чего Соломон молил Иегову, чтобы в построенном им храме Бог благоволил принимать молитвы и язычников. (3: Цар VIII:41–43). «Когда раздается голос Спасителя, говорящего: царица южская восстанет на суд с родом сим и осудят и, яко прииде от конец земли слышати премудрость Соломонову: и се, боле Соломона зде (Мф XII:42), то ты будь внимателен к тайнам, которые в этих словах предлагаются. От пределов земли приходит царица южная, церковь, и осуждает людей рода сего, т. е. иудеев, преданных плоти и крови. Она приходит от пределов земли послушать мудрости Соломона, не того, который прославляется в Ветхом Завете, а того, который в Евангелии есть больше Соломона», Ориген — Иероним, с. 149. В таком случае противоположность наружного безобразия (языческого быта) и внутренней красоты (душ лучших язычников) выступает с особенною рельефностью. Объясняя далее, почему солнце особенно губительно повлияло на ее наружность. Невеста указывает на то, что «сыны матери» ее (т. е. сводные братья, Лев XVIII:9; XX:11: или даже родные, Быт XXVII:29; Втор XIII:7) по недоброжелательству дали ей несродное и чуждое занятие — сторожить чужой виноградник, пренебрегая собственным (ст. 5). Только в конце книги Невеста говорит о целости и всецелой принадлежности ей ее виноградника (VIII:12). История дохристианского мира, как в иудействе, так и в язычестве, изобилует примерами того, как близкие по плоти нередко отклоняли истинных чтителей Бога и ревнителей правды Божией от царского пути их возвышенных стремлений в сторону занятий низменных и дел недостойных, Мидраш в пояснение слов: «поставили меня стеречь виноградники» говорит: «сделали меня, говорит Моисей, судьей споров дочерей Иофора, а «моего собственного виноградника я не стерег», т. е. не имел возможности принять на себя дело моих братьев в Египте» (s. 34). Ориген из данного места делает применение к начальной истории Христианской Церкви: «Посмотри на Павла, гонителя Церкви, и ты поймешь, каким образом сын ее матери враждовал против нее. Гонители церкви принесли покаяние, и противники ее, возвратившись опять под знамена сестры, проповедывали веру, которую прежде опровергали» (с. 150). После обращения к придворным женщинам Невеста с новою силою страсти обращается мыслию и всем существом опять к Возлюбленному и, несмотря на его отсутствие, говорит к нему, как присутствующему, именно умоляет его открыть ей место, где он пасет, где со стадами отдыхает в полдень, чтобы ей не быть скиталицею (архим. Макар.: как бы «покрытою», что более точно соответствует значению евр. ата, ср. Быт XXXVIII:4; Лев XIII:46: и др. ) при стадах его товарищей (ст. 6). На это получается не чуждый иронии ответ «дщерей иерусалимских», что, раз она не осведомлена о своем возлюбленном, то пусть до поры до времени пребывает со стадами других пастухов (ст. 7). Ясно, что невинная Невеста наивно почитает Соломона пребывающим со стадами, даже пасущим их, и именно это дает повод придворным дамам Соломона к их недружелюбной иронии. Это очень напоминает обычно недружелюбное отношение иудеев к прозелитам. Только такие богопросвещенные мужи, как пророки: Илия, Елисей, Иона и др. понимали и осуществляли идею единения Израиля со всем остальным человечеством, по крайней мере, с лучшими представителями его (3: Цар XVII:8–28; Лк IV:25–26; 4: Цар V:1–19: и др. ). Adam Clarke: Commentary on the Bible - 1831 1:4: Draw me - Let me have the full assurance of thy affection. We will run after thee - Speaking in the plural through modesty, while still herself is meant. The king hath brought me - My spouse is a potentate, a mighty king, no ordinary person. Into his chambers - He has favored me with his utmost confidence. The upright love thee - The most perfect and accomplished find thee worthy of their highest esteem. Song of Solomon (Canticles) 1:5 Albert Barnes: Notes on the Bible - 1834 1:4 The king hath brought me - Made me a member of his household. This is true of every member of the chorus as well as of the bride. The upright love thee - Better as in the margin: uprightly do they (i. e., "the virgins" of Sol 1:3) love thee. Compare the use of the same word in Psa 58:1; Pro 23:31. Song of Solomon (Canticles) 1:5 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:4: Draw: Jer 31:3; Hos 11:4; Joh 6:44, Joh 12:32; Phi 2:12, Phi 2:13 we will: Psa 119:32, Psa 119:60; Heb 12:1 the king: Sol 2:3-5, Sol 3:4; Psa 45:14, Psa 45:15; Mat 25:10; Joh 14:2, Joh 14:3; Eph 2:6 we will be: Psa 98:4-9, Psa 149:2; Isa 25:8, Isa 45:25, Isa 61:3; Zep 3:14; Zac 9:9; Luk 2:10; Phi 3:3, Phi 4:4; Pe1 1:8 remember: Sol 1:2; Psa 42:4, Psa 48:9, Psa 63:5, Psa 103:1, Psa 103:2, Psa 111:4; Isa 63:7; Luk 22:19; Co1 11:23-26 the upright love thee: or, they love thee uprightly, Sol 1:3; Joh 21:15-17; Eph 6:24 Song of Solomon (Canticles) 1:5 Carl Friedrich Keil and Franz Delitzsch The second pentastich also begins with a solo: 4 Draw me, so will we run after thee. All recent interpreters (except Bttcher) translate, like Luther, "Draw me after thee, so we run." Thus also the Targ., but doubtfully: Trahe nos post te et curremus post viam bonitatis tuae. But the accentuation which gives Tiphcha to משׁ requires the punctuation to be that adopted by the Peshito and the Vulg., and according to which the passage is construed by the Greeks (except, perhaps, by the Quinta): Draw me, so will we, following thee, run (vid., Dachselt, Biblia Accentuata, p. 983 s.). In reality, this word needs no complement: of itself it already means, one drawing towards, or to himself; the corresponding (Arab.) masak signifies, prehendere prehensumque tenere; the root is מש, palpare, contrectare. It occurs also elsewhere, in a spiritual connection, as the expression of the gentle drawing of love towards itself (Hos 11:4; Jer 31:3); cf. ἑλκύειν, Jn 6:44; Jn 12:32. If one connects "after thee" with "draw me," then the expression seems to denote that a certain violence is needed to bring the one who is drawn from her place; but if it is connected with "we will run," then it defines the desire to run expressed by the cohortative, more nearly than a willing obedience or following. The whole chorus, continuing the solo, confesses that there needs only an indication of his wish, a direction given, to make those who here speak eager followers of him whom they celebrate. In what follows, this interchange of the solo and the unisono is repeated: 4b If the king has brought me into his chambers, So will we exult and rejoice in thee. We will praise thy love more than wine! Uprightly have they loved thee. The cohortative נרוּצה (we will run) was the apodosis imperativi; the cohortatives here are the apodosis perfecti hypothetici. "Suppose that this has happened," is oftener expressed by the perf. (Ps 57:7; Prov 22:29; Prov 25:16); "suppose that this happens," by the fut. (Job 20:24; Ewald, 357b). חדרי are the interiora domus; the root word hhādǎr, as the Arab. khadar shows, signifies to draw oneself back, to hide; the hhěděr of the tent is the back part, shut off by a curtain from the front space. Those who are singing are not at present in this innermost chamber. But if the king brings one of them in (הביא, from בּוא, introire, with acc. loci), then - they all say - we will rejoice and be glad in thee. The cohortatives are better translated by the fut. than by the conjunctive (exultemus); they express as frequently not what they then desire to do, but what they then are about to do, from inward impulse, with heart delight. The sequence of ideas, "exult" and "rejoice," is not a climax descendens, but, as Ps 118:24, etc., an advance from the external to the internal, - from jubilation which can be feigned, to joy of heart which gives it truth; for שׂמח - according to its root signification: to be smoothed, unwrinkled, to be glad (Note: Vid., Friedr. Delitzsch's Indo-german.-sem. Studien (1873), p. 99f.) - means to be of a joyful, bright, complaisant disposition; and גּיל, cogn. חיל, to turn (wind) oneself, to revolve, means conduct betokening delight. The prep. ב in verbs of rejoicing, denotes the object on account of which, and in which, one has joy. Then, if admitted into the closest neighbourhood of the king, they will praise his love more than wine. זכר denotes to fix, viz., in the memory; Hiph.: to bring to remembrance, frequently in the way of praise, and thus directly equivalent to celebrare, e.g., Ps. 45:18. The wine represents the gifts of the king, in contradistinction to his person. That in inward love he gives himself to them, excels in their esteem all else he gives. For, as the closing line expresses, "uprightly they love thee," - viz. they love thee, i.e., from a right heart, which seeks nothing besides, and nothing with thee; and a right mind, which is pleased with thee, and with nothing but thee. Heiligstedt, Zckler, and others translate: with right they love thee. But the pluralet. מישׁרים (from מישׁר, for which the sing. מישׁור occurs) is an ethical conception (Prov 1:3), and signifies, not: the right of the motive, but: the rightness of the word, thought, and act (Prov 23:16; Ps 17:2; Ps 58:2); thus, not: jure; but: recte, sincere, candide. Hengst., Thrupp, and others, falsely render this word like the lxx, Aquil., Symm., Theod., Targ., Jerome, Venet., and Luther, as subject: rectitudes abstr. for concr. = those who have rectitude, the upright. Hengstenberg's assertion, that the word never occurs as in adv., is set aside by a glance at Ps 58:2; Ps 75:3; and, on the other hand, there is no passage in which it is sued as abstr. pro concr. It is here, as elsewhere, an adv. acc. for which the word בּמישׁרים might also be used. The second pentastich closes similarly with the first, which ended with "love thee." What is there said of this king, that the virgins love him, is here more generalized; for diligunt te is equivalent to diligeris (cf. Song 8:1, Song 8:7). With these words the table-song ends. It is erotic, and yet so chaste and delicate, - it is sensuous, and yet so ethical, that here, on the threshold, we are at once surrounded as by a mystical cloudy brightness. But how is it to be explained that Solomon, who says (Prov 27:2), "Let another praise thee, and not thine own mouth," begins this his Song of Songs with a song in praise of himself? It is explained from this, that here he celebrates an incident belonging to the happy beginning of his reign; and for him so far fallen into the past, although not to be forgotten, that what he was and what he now is are almost as two separate persons. Geneva 1599 (d) Draw me, we will run after thee: the king hath brought me into his (e) chambers: we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee. (d) The faithful confess that they cannot come to Christ, unless they are drawn. (e) Meaning the secret joy that is not known to the world. John Gill Draw me,.... With the cords of love, for what draw lovers to each other more strongly? under the influence of that they cannot bear to be without each other's company. Aben Ezra takes these words to be spoken by the virgins, who everyone of them said this, promising upon it to follow after the drawer; but they are rather the request of the church, desirous of nearer and more intimate communion with Christ; for this is not to be understood of drawing at first conversion, as the fruit of love, and under the influence of grace, Jer 31:3; but of being brought nearer to Christ, and to enjoy more of him; we will run after thee; the church and the virgins, she and her companions, or particular believers; everyone of them in their respective stations would act with more rigour upon such drawings; would run in a way of duty, follow Christ, and walk in his steps; and as they had him for an example, and according to his word, and in the ways of his commandments: or "that we may run after thee" (s); intimating that there is no running without drawing; no following Christ, at least no running after him with alacrity and cheerfulness, without being drawn by his love, and influenced by his grace; the King hath brought me into his chambers: the blessing she sought after, and was so solicitous for in the preceding verses; namely, to have the marriage consummated, to be owned by Christ as his spouse and bride, by taking her home, and introducing her into the nuptial chamber; by putting her into the enjoyment of himself, and the possession of his substance: and this being done by him as King of saints, yea, of the world, showed great condescension on his part, and great honour bestowed on her; since by this act, as he was King, she was declared queen! we will be glad and rejoice in thee: she and her bridesmaids, the virgins that attended her; that is, "when he should introduce" her into his chambers, as some (t) render the words; then they should express their joy and gladness on that occasion; and that in the greatness, glory, and fitness of his person; in the fulness of grace in him; in the blessings of grace from him; in what he has done for, and is to his church and people; in the offices he bears, and in the relations he stands in to them; and particularly that of a husband, now declared; we will remember thy love more than wine: which, upon the introduction of the bride to the bridegroom, might be plentifully drank; of the preferableness of Christ's love to wine; see Gill on Song 1:2; it may design more particularly the love of Christ, expressed at this time of solemnizing the marriage between him and his church in an open manner, Hos 2:19; and which would never be forgotten: Christ's love is remembered when thought of and meditated upon; when faith is exercised on it, and the desires of the soul are drawn after it, and the affections set upon it; and when it is often spoken of to others, being uppermost in the mind; saints under the Gospel dispensation have an ordinance for this purpose, to, commemorate the love of Christ; the upright love thee; or "uprightnesses" (u); men of upright hearts and conversations, who have right spirits renewed in them; or Israelites indeed, in whom there is no guile; who have the truth of grace in them, walk uprightly according to the rule of God's word, and the Gospel of Christ; and do all they do sincerely, from a principle of love, and with a view to the glory of God; such love Christ superlatively, sincerely, fervently, and constantly; and "love him rightly", or "most uprightly", as some (w) render the phrase. (s) "ut carramus", so some in Marekius. (t) "Quum introduxerit me", Junius & Tremellius, Piscator, so Schmidt. (u) Sept. "rectitudines", Montanus, Vatablus, Marekius, Michaeilis, so some in Vatablus. (w) Junius & Tremellius; so Cocceius and Jarchi. John Wesley Draw me - By thy grace and holy spirit. We - Both I, thy spouse, and the virgins, my companions. And this change of numbers teaches us that the spouse is one great body, consisting of many members. Run - Will follow thee readily, chearfully, and swiftly. The king - Christ, the king of his church, hath answered my prayer. Chambers - Where I may freely converse with him, and enjoy him. He hath taken me into intimate communion with himself. Remember - This shall be the matter of our thoughts and discourses. Robert Jamieson, A. R. Fausset and David Brown (1) The cry of ancient Israel for Messiah, for example, Simeon, Anna, &c. (2) The cry of an awakened soul for the drawing of the Spirit, after it has got a glimpse of Christ's loveliness and its own helplessness. Draw me--The Father draws (Jn 6:44). The Son draws (Jer 31:3; Hos 11:4; Jn 12:32). "Draw" here, and "Tell" (Song 1:7), reverently qualify the word "kiss" (Song 1:2). me, we--No believer desires to go to heaven alone. We are converted as individuals; we follow Christ as joined in a communion of saints (Jn 1:41, Jn 1:45). Individuality and community meet in the bride. run--Her earnestness kindles as she prays (Is 40:31; Ps 119:32, Ps 119:60). after thee--not before (Jn 10:4). king . . . brought me into-- (Ps 45:14-15; Jn 10:16). He is the anointed Priest (Song 1:3); King (Song 1:4). chambers--Her prayer is answered even beyond her desires. Not only is she permitted to run after Him, but is brought into the inmost pavilion, where Eastern kings admitted none but the most intimate friends (Esther 4:11; Esther 5:2; Ps 27:5). The erection of the temple of Solomon was the first bringing of the bride into permanent, instead of migratory, chambers of the King. Christ's body on earth was the next (Jn 2:21), whereby believers are brought within the veil (Eph 2:6; Heb 10:19-20). Entrance into the closet for prayer is the first step. The earnest of the future bringing into heaven (Jn 14:3). His chambers are the bride's also (Is 26:20). There are various chambers, plural (Jn 14:2). be glad and rejoice--inward and outward rejoicing. in thee-- (Is 61:10; Phil 4:1, Phil 4:4). Not in our spiritual frames (Ps 30:6-7). remember--rather, "commemorate with praises" (Is 63:7). The mere remembrance of spiritual joys is better than the present enjoyment of carnal ones (Ps 4:6-7). upright--rather, "uprightly," "sincerely" (Ps 58:1; Rom 12:9); so Nathanael (Jn 1:47); Peter (Jn 21:17); or "deservedly" [MAURER].
1:41:4: Սեա՛ւ եմ ես եւ գեղեցիկ դստերք Երուսաղեմի, իբրեւ զվրանս Կեդարու, եւ իբրեւ զխորանն Սողոմոնի[8638]։ [8638] Ոմանք. Իբրեւ զվրանն։ 4 «Ես սեւ եմ եւ գեղեցիկ, ո՜վ Երուսաղէմի դուստրեր, Կեդարի վրանների պէս եւ Սողոմոնի խորանի նման: 5 Ո՛վ Երուսաղէմի աղջիկներ, Ես սեւ եմ, բայց գեղեցիկ, Կեդարի վրաններու պէս, Սողոմոնին վարագոյրներուն պէս։ ^[9]Հարսնն ասէ.`` Սեաւ եմ ես եւ գեղեցիկ, դստերք Երուսաղեմի, իբրեւ զվրանս Կեդարու, եւ իբրեւ զխորանն Սողոմոնի: 1:4: Սեա՛ւ եմ ես եւ գեղեցիկ դստերք Երուսաղեմի, իբրեւ զվրանս Կեդարու, եւ իբրեւ զխորանն Սողոմոնի[8638]։ [8638] Ոմանք. Իբրեւ զվրանն։ 4 «Ես սեւ եմ եւ գեղեցիկ, ո՜վ Երուսաղէմի դուստրեր, Կեդարի վրանների պէս եւ Սողոմոնի խորանի նման: 5 Ո՛վ Երուսաղէմի աղջիկներ, Ես սեւ եմ, բայց գեղեցիկ, Կեդարի վրաններու պէս, Սողոմոնին վարագոյրներուն պէս։ zohrab-1805▾ eastern-1994▾ western am▾	1:51:4 Дщери Иерусалимские! черна я, но красива, как шатры Кидарские, как завесы Соломоновы. 1:5 μέλαινά μελας black εἰμι ειμι be καὶ και and; even καλή καλος fine; fair θυγατέρες θυγατηρ daughter Ιερουσαλημ ιερουσαλημ Jerusalem ὡς ως.1 as; how σκηνώματα σκηνωμα camp; tent Κηδαρ κηδαρ as; how δέρρεις δερρις Salōmōn; Salomon 1:5 שְׁחֹורָ֤ה šᵊḥôrˈā שָׁחֹר black אֲנִי֙ ʔᵃnˌî אֲנִי i וְֽ wᵊˈ וְ and נָאוָ֔ה nāwˈā נָאוֶה lovely בְּנֹ֖ות bᵊnˌôṯ בַּת daughter יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem כְּ kᵊ כְּ as אָהֳלֵ֣י ʔohᵒlˈê אֹהֶל tent קֵדָ֔ר qēḏˈār קֵדָר Kedar כִּ ki כְּ as ירִיעֹ֖ות yrîʕˌôṯ יְרִיעָה curtain שְׁלֹמֹֽה׃ šᵊlōmˈō שְׁלֹמֹה Solomon 1:5. nolite me considerare quod fusca sim quia decoloravit me sol filii matris meae pugnaverunt contra me posuerunt me custodem in vineis vineam meam non custodiviDo not consider me that I am brown, because the sun hath altered my colour: the sons of my mother have fought against me, they have made me the keeper in the vineyards: my vineyard I have not kept. 1:5. Bride to Chorus: O daughters of Jerusalem: I am black, but shapely, like the tabernacles of Kedar, like the tents of Solomon. 1:5. I [am] black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. 5. I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. 1:5 I [am] black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon: 1:4 Дщери Иерусалимские! черна я, но красива, как шатры Кидарские, как завесы Соломоновы. 1:5 μέλαινά μελας black εἰμι ειμι be καὶ και and; even καλή καλος fine; fair θυγατέρες θυγατηρ daughter Ιερουσαλημ ιερουσαλημ Jerusalem ὡς ως.1 as; how σκηνώματα σκηνωμα camp; tent Κηδαρ κηδαρ as; how δέρρεις δερρις Salōmōn; Salomon 1:5 שְׁחֹורָ֤ה šᵊḥôrˈā שָׁחֹר black אֲנִי֙ ʔᵃnˌî אֲנִי i וְֽ wᵊˈ וְ and נָאוָ֔ה nāwˈā נָאוֶה lovely בְּנֹ֖ות bᵊnˌôṯ בַּת daughter יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem כְּ kᵊ כְּ as אָהֳלֵ֣י ʔohᵒlˈê אֹהֶל tent קֵדָ֔ר qēḏˈār קֵדָר Kedar כִּ ki כְּ as ירִיעֹ֖ות yrîʕˌôṯ יְרִיעָה curtain שְׁלֹמֹֽה׃ šᵊlōmˈō שְׁלֹמֹה Solomon 1:5. nolite me considerare quod fusca sim quia decoloravit me sol filii matris meae pugnaverunt contra me posuerunt me custodem in vineis vineam meam non custodivi Do not consider me that I am brown, because the sun hath altered my colour: the sons of my mother have fought against me, they have made me the keeper in the vineyards: my vineyard I have not kept. 1:5. Bride to Chorus: O daughters of Jerusalem: I am black, but shapely, like the tabernacles of Kedar, like the tents of Solomon. 1:5. I [am] black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 1:5: I am black, but comely - This is literally true of many of the Asiatic women; though black or brown, they are exquisitely beautiful. Many of the Egyptian women are still fine; but their complexion is much inferior to that of the Palestine females. Though black or swarthy in my complexion, yet am I comely - well proportioned in every part. As the tents of Kedar - I am tawny, like the tents of the Arabians, and like the pavilions of Solomon, probably covered by a kind of tanned cloth. The daughters of Jerusalem are said to represent the synagogue; the bride, the Church of Christ. It is easy to find spiritual meanings: every creed will furnish them. Song of Solomon (Canticles) 1:6 Albert Barnes: Notes on the Bible - 1834 1:5 I am black ... - Dark-hued, as the tents of Kedar with their black goats' hair coverings, rough and weather-stained, "but comely (beautiful) as the rich hangings which adorn the pavilion of Solomon. Kedar was the name of an Arab tribe Gen 25:13; Psa 120:5. The word itself signifies "dark" or "black." Possibly "tents of Kedar" stand here poetically for shepherds' tents in general Isa 60:7. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:5: black: Isa 53:2; Mat 10:25; Co1 4:10-13; Jo1 3:1 comely: Psa 90:17, Psa 149:4; Isa 61:10; Eze 16:14; Mat 22:11; Luk 15:22; Rom 13:14; Co2 5:21; Eph 5:26 O ye: Psa 45:9; Luk 13:34; Gal 4:26 as the tents: Psa 120:5 Song of Solomon (Canticles) 1:6 Carl Friedrich Keil and Franz Delitzsch After this choral song, Shulamith, who has listened to the singers not without being examined by their inquisitive glances as a strange guest not of equal rank with them, now speaks: 5 Black am I, yet comely, ye daughters of Jerusalem, As the tents of Kedar, as the hangings of Solomon. From this, that she addresses the ladies of the palace as "daughters of Jerusalem" (Kerı̂ ירושׁלים, a du. fractus; like עפרין for עפרון, 2Chron 13:19), it is to be concluded that she, although now in Jerusalem, came from a different place. She is, as will afterwards appear, from Lower Galilee; - and it may be remarked, in the interest of the mystical interpretation, that the church, and particularly her first congregations, according to the prophecy, was also Galilean, for Nazareth and Capernaum are their original seats; - and if Shulamith is a poetico-mystical Mashal or emblem, then she represents the synagogue one day to enter into the fellowship of Solomon - i.e., of the son of David, and the daughters of Jerusalem, i.e., the congregation already believing on the Messiah. Yet we confine ourselves to the nearest sense, in which Solomon relates a self-experience. Shulamith, the lightly esteemed, cannot boast that she is so ruddy and fair of countenance as they who have just sung how pleasant it is to be beloved by this king; but yet she is not so devoid of beauty as not to venture to love and hope to be loved: "Black am I, yet comely." These words express humility without abjectness. She calls herself "black," although she is not so dark and unchangeably black as an "Ethiopian" (Jer 13:23). The verb שׁחר has the general primary idea of growing dark, and signifies not necessarily soot-blackness (modern Arab. shuhwar, soot), but blackness more or less deep, as שׁחר, the name of the morning twilight, or rather the morning grey, shows; for (Arab.) saḥar (Note: After an improbable etymology of the Arab., from saḥar, to turn, to depart, "the departure of the night" (Lane). Magic appears also to be called sihar, as nigromantia (Mediaev. from nekromantia), the black art.) denotes the latter, as distinguished from (Arab.) fajr, the morning twilight (vid., under Is 14:12; Is 47:11). She speaks of herself as a Beduin who appears to herself as (Arab.) sawda, black, and calls (Note: The houri (damsel of paradise) is thus called ḥawaryyt, adj. relat. from ḥawra, from the black pupil of the eye in the centre of the white eyeball.) the inhabitants of the town (Arab.) ḥawaryyat (cute candidas). The Vav we have translated "yet" ("yet comely"); it connects the opposite, which exists along with the blackness. נאוה is the fem. of the adj. נאוה = נאוה = נאוי, which is also formed by means of the doubling of the third stem-letter of נאה = נאו, נאי (to bend forward, to aim; to be corresponding to the aim, conformable, becoming, beautiful), e.g., like רענן, to be full of sap, green. Both comparisons run parallel to nigra et bella; she compares on the one hand the tents of Kedar, and on the other the tapestry of Solomon. אהל signifies originally, in general, the dwelling-place, as בּית the place where one spends the night; these two words interchange: ohel is the house of the nomad, and baith is the tent of him who is settled. קדר (with the Tsere, probably from (Arab.) ḳadar, to have ability, be powerful, though of after the Heb. manner, as Theodoret explains and Symm. also translates: σκοτασμός, from (Heb.) Kadar, atrum esse) is the name of a tribe of North. Arab. Ishmaelites (Gen 25:13) whom Pliny speaks of (Cedraei in his Hist. Nat. Song 5:11), but which disappeared at the era of the rise of Islam; the Karaite Jefeth uses for it the word (Arab.) Ḳarysh, for he substitutes the powerful Arab tribe from which Muhammed sprung, and rightly remarks: "She compares the colour of her skin to the blackness of the hair tents of the Koreishites," - even to the present day the Beduin calls his tent his "hair-house" (bêt wabar, or, according to a more modern expression, bêt sa'r, שׂער בּית); for the tents are covered with cloth made of the hair of goats, which are there mostly black-coloured or grey. On the one hand, dark-coloured as the tents of the Kedarenes, she may yet, on the other hand, compare herself to the beautiful appearance of the יריעות of Solomon. By this word we will have to think of a pleasure-tent or pavilion for the king; pavillon (softened from Lat. papilio) is a pleasure-tent spread out like the flying butterfly. This Heb. word could certainly also mean curtains for separating a chamber; but in the tabernacle and the temple the curtains separating the Most Holy from the Holy Place were not so designated, but are called פּרכת and מסך; and as with the tabernacle, so always elsewhere, יריעות (from ירע, to tremble, to move hither and thither) is the name of the cloths or tapestry which formed the sides of the tent (Is 54:2); of the tent coverings, which were named in parall. with the tents themselves as the clothing of their framework (Hab 3:7; Jer 4:20; Jer 10:20; Jer 49:29). Such tent hangings will thus also be here meant; precious, as those described Ex 26 and 36, and as those which formed the tabernacle on Zion (2 Sam 7; cf. 1Chron 17:1) before the erection of the temple. Those made in Egypt (Note: Vid., Wetzstein's Isaiah (1869), p. 698.) were particularly prized in ancient times. Geneva 1599 I [am] (f) black, but comely, O ye daughters of Jerusalem, as the tents of (g) Kedar, as the (h) curtains of Solomon. (f) The Church confesses her spots and sin, but has confidence in the favour of Christ. (g) Kedar was Ishmael's son, of whom came the Arabians that dwelt in tents. (h) Which within were all set with precious stones and jewels. John Gill I am black, but comely, O ye daughters of Jerusalem,.... The church having obtained of Christ, what she wanted, turns to the daughters of Jerusalem, the same perhaps with the virgins her companions; they seem to be young converts, it may be not yet members of the visible church, but had a great respect for the church, and she for them; and who, though they had but a small knowledge of Christ her beloved, yet were desirous of knowing more of him, and seeking him with her; see Song 3:9; to these she gives this character of herself, that she was "black" in herself (x), through original sin and actual transgression; in her own eyes, through indwelling sin, and many infirmities, spots, and blemishes in life; and in the eyes of the world, through afflictions, persecutions, and reproaches, she was attended with, and so with them the offscouring of all things: "but comely" in the eyes of Christ, called by him his "fair one", the "fairest among women", and even "all fair", Song 1:8; through his comeliness put upon her, the imputation of his righteousness to her; through the beauties of holiness upon her; through, the sanctifying influences of his Spirit; and, being in a church state, walking in Gospel order, attending to the commands and ordinances of Christ; and so beautiful as Tirzah, and comely as Jerusalem, Song 6:4; and upon all accounts "desirable" (y) to Christ, and to his people, as the word may be rendered; as the tents of Kedar, as the curtains of Solomon: each of which are thought by some to refer to both parts of her character; and suppose that the tents of Kedar, though they might look poor on the outside, were full of wealth and riches within; and Solomon's curtains, or hangings, might have an outward covering not so rich and beautiful as they were on the inside; but rather the blackness of the church is designed by the one, and her comeliness by the other. With respect to her blackness, she compares herself to the tents of Kedar, to the inhabitants of those tents, who were of a black or swarthy complexion; Kedar signifies the name of a man whose posterity these were, that dwelt in tents, even of Kedar the second son of Ishmael, and who inhabited some part of Arabia; and, their employment being to feed cattle, moved from place to place for the sake of pasturage, and so dwelt in tents, which they could easily remove, and hence were called Scenites; and the tents they dwelt in being made of hair cloth, and continually exposed to the sun and rain, were very black, and yet a number of them made a fine appearance, as Dr. Shaw relates (z); though black, yet were beautiful to behold; he says, "the Bedouin Arabs at this day live in tents called "hhymes", from the shelter which they afford the inhabitants; and "beet el shaar", that is, "houses of hair", from the materials or webs of goats' hair whereof they were made; and are such hair cloth as our coal sacks are made of; the colour of them is beautifully alluded to, Song 1:5; for nothing certainly can afford (says he) a more delightful prospect than a large extensive plain, whether in its verdure, or even scorched up by the sunbeams, than, these movable habitations pitched in circles upon them; of which (he says) he has seen from three to three hundred.'' And for her comeliness the church compares herself either to the curtains of Solomon, about his bed, or to the rich hangings of tapestry in the several apartments of his palace, which no doubt were very costly and magnificent. (x) "Nigra per naturam, formosa per gratiam", Aug. de Tempore, serm. 201. p. 354. tom. 10. "Fusca per culpam, decora per gratiam", Ambros. in Psal. cxviii. octon. 2. col. 881. tom. 2. (y) "optabilis", Pagninus, Montanus, Tigurine version, Mercerus; so Aben Ezra. (z) Travels, p. 220. edit. 2. See Plin. Nat. Hist. l. 6. c. 28. Solin. Polyhist. c. 46. John Wesley Black - I confess, as to myself, I am contemptible and deformed. She alludes to the complexion of Pharaoh's daughter. Comely - Yet I am glorious within, and comely through the beauty which my husband hath put upon me, by his graces conferred upon me, in justification and sanctification. Daughters - By which she understands particular believers, whose mother, Jerusalem is called, Gal 4:26. The tents - Of the wild Arabians, the posterity of Kedar, Gen 25:13, who dwelt in tents, and were black and uncomely. The curtains - As the hangings wherewith Solomon's house was furnished, which none can doubt were most beautiful and glorious. So these two last clauses answer to the two first, and that in the same order in which they lie. Robert Jamieson, A. R. Fausset and David Brown black--namely, "as the tents of Kedar," equivalent to blackness (Ps 120:5). She draws the image from the black goatskins with which the Scenite Arabs ("Kedar" was in Arabia-PetrÃ&brvbr;a) cover their tents (contrasted with the splendid state tent in which the King was awaiting His bride according to Eastern custom); typifying the darkness of man's natural state. To feel this, and yet also feel one's self in Jesus Christ "comely as the curtains of Solomon," marks the believer (Rom 7:18, &c.; Rom 8:1); Ti1 1:15, "I am chief"; so she says not merely, "I was," but "I am"; still black in herself, but comely through His comeliness put upon her (Ezek 16:14). curtains--first, the hangings and veil in the temple of Solomon (Ezek 16:10); then, also, the "fine linen which is the righteousness of saints" (Rev_ 19:8), the white wedding garment provided by Jesus Christ (Is 61:10; Mt 22:11; 1Cor 1:30; Col 1:28; Col 2:10; Rev_ 7:14). Historically, the dark tents of Kedar represent the Gentile Church (Is 60:3-7, &c.). As the vineyard at the close is transferred from the Jews, who had not kept their own, to the Gentiles, so the Gentiles are introduced at the commencement of the Song; for they were among the earliest enquirers after Jesus Christ (Mt 2:1-12): the wise men from the East (Arabia, or Kedar). daughters of Jerusalem--professors, not the bride, or "the virgins," yet not enemies; invited to gospel blessings (Song 3:10-11); so near to Jesus Christ as not to be unlikely to find Him (Song 5:8); desirous to seek Him with her (Song 6:1; compare Song 6:13; Song 7:1, Song 7:5, Song 7:8). In Song 7:8-9, the bride's Beloved becomes their Beloved; not, however, of all of them (Song 8:4; compare Lk 23:27-28).
1:51:5: Մի՛ հայիք ընդ իս, զի ես սեւացեալ թխացայ։ Քանզի խեթիւ հայեցաւ ընդ իս արեգակն։ Որդիք մօր իմոյ մարտեան ընդ իս, եւ եդին զիս պահապան այգեստանի. զի զայգին իմ ո՛չ պահեցի։ Հարսնն ցփեսայն ասէ[8639]. [8639] Ոմանք. Մի՛ հայիք յիս, զի ես եմ սեւացեալ, վասն զի խեթիւ հայեցաւ յիս արեգակնն... պահապան այգեստանին. կամ՝ յայգեստանի։ 5 Մի՛ նայէք ինձ, որ թխացել եմ ու սեւացել, քանզի խէթ նայեց արեգակն ինձ: Իմ մօր որդիները կռուեցին ինձ հետ, ինձ այգեստանի պահապան դրին, բայց ես իմ այգին չպահպանեցի»: Հարսն ասում է Փեսային. 6 Իմ սեւցած ըլլալուս մի՛ նայիք, Վասն զի արեւը զիս տեսաւ։Իմ մօրս որդիները ինծի սրդողեցան, Զիս այգիներու պահապան ըրին, Բայց իմ այգիիս պահպանութիւն չըրի։ Մի՛ հայիք ընդ իս, զի ես սեւացեալ թխացայ, քանզի խեթիւ հայեցաւ ընդ իս արեգակն. որդիք մօր իմոյ մարտեան ընդ իս, եւ եդին զիս պահապան այգեստանի. զի զայգին իմ ոչ պահեցի: 1:5: Մի՛ հայիք ընդ իս, զի ես սեւացեալ թխացայ։ Քանզի խեթիւ հայեցաւ ընդ իս արեգակն։ Որդիք մօր իմոյ մարտեան ընդ իս, եւ եդին զիս պահապան այգեստանի. զի զայգին իմ ո՛չ պահեցի։ Հարսնն ցփեսայն ասէ[8639]. [8639] Ոմանք. Մի՛ հայիք յիս, զի ես եմ սեւացեալ, վասն զի խեթիւ հայեցաւ յիս արեգակնն... պահապան այգեստանին. կամ՝ յայգեստանի։ 5 Մի՛ նայէք ինձ, որ թխացել եմ ու սեւացել, քանզի խէթ նայեց արեգակն ինձ: Իմ մօր որդիները կռուեցին ինձ հետ, ինձ այգեստանի պահապան դրին, բայց ես իմ այգին չպահպանեցի»: Հարսն ասում է Փեսային. 6 Իմ սեւցած ըլլալուս մի՛ նայիք, Վասն զի արեւը զիս տեսաւ։Իմ մօրս որդիները ինծի սրդողեցան, Զիս այգիներու պահապան ըրին, Բայց իմ այգիիս պահպանութիւն չըրի։ zohrab-1805▾ eastern-1994▾ western am▾	1:61:5 Не смотрите на меня, что я смугла, ибо солнце опалило меня: сыновья матери моей разгневались на меня, поставили меня стеречь виноградники, моего собственного виноградника я не стерегла. 1:6 μὴ μη not βλέψητέ βλεπω look; see με με me ὅτι οτι since; that ἐγώ εγω I εἰμι ειμι be μεμελανωμένη μελανοομαι since; that παρέβλεψέν παραβλεπω me ὁ ο the ἥλιος ηλιος sun υἱοὶ υιος son μητρός μητηρ mother μου μου of me; mine ἐμαχέσαντο μαχομαι fight ἐν εν in ἐμοί εμοι me ἔθεντό τιθημι put; make με με me φυλάκισσαν φυλακισσα in ἀμπελῶσιν αμπελων vineyard ἀμπελῶνα αμπελων vineyard ἐμὸν εμος mine; my own οὐκ ου not ἐφύλαξα φυλασσω guard; keep 1:6 אַל־ ʔal- אַל not תִּרְא֨וּנִי֙ tirʔˈûnî ראה see שֶׁ še שַׁ [relative] אֲנִ֣י ʔᵃnˈî אֲנִי i שְׁחַרְחֹ֔רֶת šᵊḥarḥˈōreṯ שְׁחַרְחֹר blackish שֶׁ še שַׁ [relative] שֱּׁזָפַ֖תְנִי ššᵉzāfˌaṯnî שׁזף catch sight הַ ha הַ the שָּׁ֑מֶשׁ ššˈāmeš שֶׁמֶשׁ sun בְּנֵ֧י bᵊnˈê בֵּן son אִמִּ֣י ʔimmˈî אֵם mother נִֽחֲרוּ־ nˈiḥᵃrû- נחר snort בִ֗י vˈî בְּ in שָׂמֻ֨נִי֙ śāmˈunî שׂים put נֹטֵרָ֣ה nōṭērˈā נטר keep אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כְּרָמִ֔ים kkᵊrāmˈîm כֶּרֶם vineyard כַּרְמִ֥י karmˌî כֶּרֶם vineyard שֶׁ še שַׁ [relative] לִּ֖י llˌî לְ to לֹ֥א lˌō לֹא not נָטָֽרְתִּי׃ nāṭˈārᵊttî נטר keep 1:6. indica mihi quem diligit anima mea ubi pascas ubi cubes in meridie ne vagari incipiam per greges sodalium tuorumShew me, O thou whom my soul loveth, where thou feedest, where thou liest in the midday, lest I begin to wander after the flocks of thy companions. 1:6. Do not be concerned that I am dark, for the sun has changed my color. The sons of my mother have fought against me. They have made me the keeper of the vineyards. My own vineyard I have not kept. 1:6. Look not upon me, because I [am] black, because the sun hath looked upon me: my mother’s children were angry with me; they made me the keeper of the vineyards; [but] mine own vineyard have I not kept. 6. Look not upon me, because I am swarthy, because the sun hath scorched me. My mother’s sons were incensed against me, they made me keeper of the vineyards; mine own vineyard have I not kept. 1:6 Look not upon me, because I [am] black, because the sun hath looked upon me: my mother' s children were angry with me; they made me the keeper of the vineyards; [but] mine own vineyard have I not kept: 1:5 Не смотрите на меня, что я смугла, ибо солнце опалило меня: сыновья матери моей разгневались на меня, поставили меня стеречь виноградники, моего собственного виноградника я не стерегла. 1:6 μὴ μη not βλέψητέ βλεπω look; see με με me ὅτι οτι since; that ἐγώ εγω I εἰμι ειμι be μεμελανωμένη μελανοομαι since; that παρέβλεψέν παραβλεπω me ὁ ο the ἥλιος ηλιος sun υἱοὶ υιος son μητρός μητηρ mother μου μου of me; mine ἐμαχέσαντο μαχομαι fight ἐν εν in ἐμοί εμοι me ἔθεντό τιθημι put; make με με me φυλάκισσαν φυλακισσα in ἀμπελῶσιν αμπελων vineyard ἀμπελῶνα αμπελων vineyard ἐμὸν εμος mine; my own οὐκ ου not ἐφύλαξα φυλασσω guard; keep 1:6 אַל־ ʔal- אַל not תִּרְא֨וּנִי֙ tirʔˈûnî ראה see שֶׁ še שַׁ [relative] אֲנִ֣י ʔᵃnˈî אֲנִי i שְׁחַרְחֹ֔רֶת šᵊḥarḥˈōreṯ שְׁחַרְחֹר blackish שֶׁ še שַׁ [relative] שֱּׁזָפַ֖תְנִי ššᵉzāfˌaṯnî שׁזף catch sight הַ ha הַ the שָּׁ֑מֶשׁ ššˈāmeš שֶׁמֶשׁ sun בְּנֵ֧י bᵊnˈê בֵּן son אִמִּ֣י ʔimmˈî אֵם mother נִֽחֲרוּ־ nˈiḥᵃrû- נחר snort בִ֗י vˈî בְּ in שָׂמֻ֨נִי֙ śāmˈunî שׂים put נֹטֵרָ֣ה nōṭērˈā נטר keep אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כְּרָמִ֔ים kkᵊrāmˈîm כֶּרֶם vineyard כַּרְמִ֥י karmˌî כֶּרֶם vineyard שֶׁ še שַׁ [relative] לִּ֖י llˌî לְ to לֹ֥א lˌō לֹא not נָטָֽרְתִּי׃ nāṭˈārᵊttî נטר keep 1:6. indica mihi quem diligit anima mea ubi pascas ubi cubes in meridie ne vagari incipiam per greges sodalium tuorum Shew me, O thou whom my soul loveth, where thou feedest, where thou liest in the midday, lest I begin to wander after the flocks of thy companions. 1:6. Do not be concerned that I am dark, for the sun has changed my color. The sons of my mother have fought against me. They have made me the keeper of the vineyards. My own vineyard I have not kept. 1:6. Look not upon me, because I [am] black, because the sun hath looked upon me: my mother’s children were angry with me; they made me the keeper of the vineyards; [but] mine own vineyard have I not kept. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 1:6: Because the sun hath looked upon me - The bride gives here certain reasons why she was dark complexioned. "The sun hath looked upon me." I am sunburnt, tanned by the sun; being obliged, perhaps, through some domestic jealously or uneasiness, to keep much without: "My mother's children were angry; they made me keeper of the vineyards." Here the brown complexion of the Egyptians is attributed to the influence of the sun or climate. My mother's children were angry with me - Acted severely. The bringing of a foreigner to the throne would no doubt excite jealousy among the Jewish females; who, from their own superior complexion, national and religious advantages, might well suppose that Solomon should not have gone to Egypt for a wife and queen, while Judea could have furnished him with every kind of superior excellence. Song of Solomon (Canticles) 1:7 Albert Barnes: Notes on the Bible - 1834 1:6 Look not upon me - In wonder or scorn at my swarthy hue. It was acquired in enforced but honest toil: the sun hath scanned me (or "glared upon me") with his burning eye. The second word rendered "looked" is a word twice found in Job Job 20:9; Job 28:7, and indicates in the latter place the piercing glance of a bird of prey. My mother's children, - Or, sons; a more affectionate designation than "brothers," and implying the most intimate relationship. Angry - This anger was perhaps but a form of jealous care for their sister's safety (compare Sol 8:12). By engaging her in rustic labors they preserved her from idleness and temptation, albeit with a temporary loss of outward comeliness. Mine own vineyard - A figurative expression for herself or her beauty. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:6: Look: Rut 1:19-21 because: Job 30:30; Jer 8:21; Lam 4:8; Mar 4:6; Act 14:22 my mother's: Psa 69:8; Jer 12:6; Mic 7:6; Mat 10:22, Mat 10:25, Mat 10:35, Mat 10:36; Luk 12:51-53; Gal 4:29 keeper: Sol 8:11, Sol 8:12 Song of Solomon (Canticles) 1:7 Carl Friedrich Keil and Franz Delitzsch Shulamith now explains, to those who were looking upon her with inquisitive wonder, how it is that she is swarthy: 6a Look not on me because I am black, Because the sun has scorched me. If the words were בי (תּראינה) אל־תּראוּ, then the meaning would be: look not at me, stare not at me. But אל־תּראני, with שׁ (elsewhere כּי) following, means: Regard me not that I am blackish (subnigra); the second שׁ is to be interpreted as co-ordin. with the first (that ... that), or assigning a reason, and that objectively (for). We prefer, with Bttch., the former, because in the latter case we would have had שׁהשׁמשׁ. The quinqueliterum שׁחרחרת signifies, in contradistinction to שׁחור, that which is black here and there, and thus not altogether black. This form, as descriptive of colour, is diminutive; but since it also means id quod passim est, if the accent lies on passim, as distinguished from raro, it can be also taken as increasing instead of diminishing, as in יפיפה, הפכפּך. The lxx trans. παρέβλεπσέ (Symm. παρανέβλεπσέ) με ὁ ἣλιος: the sun has looked askance on me. But why only askance? The Venet. better: κατεῖδέ με; but that is too little. The look is thought of as scorching; wherefore Aquila: συνέκαυσέ με, it has burnt me; and Theodotion: περιέφρυξέ με, it has scorched me over and ov. שׁזף signifies here not adspicere (Job 3:9; Job 41:10) so much as adurere. In this word itself (cogn. שׁדף; Arab. sadaf, whence asdaf, black; cf. דּעך and זעך, Job 17:1), the looking is thought of as a scorching; for the rays of the eye, when they fix upon anything, gather themselves, as it were, into a focus. Besides, as the Scriptures ascribe twinkling to the morning dawn, so it ascribes eyes to the sun (2Kings 12:11), which is itself as the eye of the heavens. (Note: According to the Indian idea, it is the eye of Varuna; the eye (also after Plato: ἡλιοειδέστατον τῶν περὶ τὰς αἰσθήσεις οργάνων) is regarded as taken from the sun, and when men die returning to the sun (Muir in the Asiatic Journal, 1865, p. 294, S. 309).) The poet delicately represents Shulamith as regarding the sun as fem. Its name in Arab. and old Germ. is fem., in Heb. and Aram. for the most part mas. My lady the sun, she, as it were, says, has produced on her this swarthiness. She now says how it has happened that she is thus sunburnt: 6b My mother's sons were angry with me, Appointed me as keeper of the vineyards - Mine own vineyard have I not kept. If "mother's sons" is the parallel for "brothers" (אחי), then the expressions are of the same import, e.g., Gen 27:29; but if the two expressions stand in apposition, as Deut. 13:76, then the idea of the natural brother is sharpened; but when "mother's sons" stands thus by itself alone, then, after Lev 18:9, it means the relationship by one of the parents alone, as "father's wife" in the language of the O.T. and also 1Cor 5:5 is the designation of a step-mother. Nowhere is mention made of Shulamith's father, but always, as here, only of her mother, Song 3:4; Song 8:2; Song 6:9; and she is only named without being introduced as speaking. One is led to suppose that Shulamith's own father was dead, and that her mother had been married again; the sons by the second marriage were they who ruled in the house of their mother. These brothers of Shulamith appear towards the end of the melodrama as rigorous guardians of their youthful sister; one will thus have to suppose that their zeal for the spotless honour of their sister and the family proceeded from an endeavour to accustom the fickle or dreaming child to useful activity, but not without step-brotherly harshness. The form נחרוּ, Ewald, 193c, and Olsh. p. 593, derive from חרר, the Niph. of which is either נחר or נחר (= נחרר), Gesen. 68, An. 5; but the plur. of this נחר should, according to rule, have been נחרוּ (cf. however, נחלוּ, profanantur, Ezek 7:24); and what is more decisive, this נחר from חרר everywhere else expresses a different passion from that of anger; Bttch. 1060 (2, 379). חרה is used of the burning of anger; and that נחרוּ (from נחרה = נחרה) can be another form for נחרוּ, is shown, e.g., by the interchange of אחרוּ and אחרוּ; the form נחרוּ, like נחלוּ, Amos 6:6, resisted the bringing together of the ח and the half guttural ר. Něhěrā (here as Is 41:11; Is 45:24) means, according to the original, mid. signif. of the Niph., to burn inwardly, ἀναφλέγεσθαι = ὀργίζεσθαι. Shulamith's address consists intentionally of clauses with perfects placed together: she speaks with childlike artlessness, and not "like a book;" in the language of a book, וישׂמוּני would have been used instead of שׂמני. But that she uses נטרה (from נטר, R. טר = τηρεῖν; cf. Targ. Gen 37:11 with Lk 2:51), and not נחרה, as they were wont to say in Judea, after Prov 27:18, and after the designation of the tower for the protection of the flocks by the name of "the tower of the nōtsrīm" the watchmen, 4Kings 17:9, shows that the maid is a Galilean, whose manner of speech is Aramaizing, and if we may so say, platt-Heb. (= Low Heb.), like the Lower Saxon plattdeutsch. Of the three forms of the particip. נטרה, נוטרה, נוטרת, we here read the middle one, used subst. (Ewald, 188b), but retaining the long ē (ground-form, nâṭir). The plur. את־הךּ does not necessarily imply that she had several vineyards to keep, it is the categ. plur. with the art. designating the genus; custodiens vineas is a keeper of a vineyard. But what kind of vineyard, or better, vine-garden, is that which she calls שׁלּי כּרמי, i.e., meam ipsius vineam? The personal possession is doubly expressed; shělli is related to cǎrmī as a nearer defining apposition: my vineyard, that which belongs to me (vid., Fr. Philippi's Status constr. pp. 112-116). Without doubt the figure refers to herself given in charge to be cared for by herself: vine-gardens she had kept, but her own vine-garden, i.e., her own person, she had not kept. Does she indicate thereby that, in connection with Solomon, she has lost herself, with all that she is and has? Thus in 1851 I thought; but she certainly seeks to explain why she is so sunburnt. She intends in this figurative way to say, that as the keeper of a vineyard she neither could keep nor sought to keep her own person. In this connection cǎarmī, which by no means = the colourless memet ipsam, is to be taken as the figure of the person in its external appearance, and that of its fresh-blooming attractive appearance which directly accords with כּרם, since from the stem-word כּרם (Arab.), karuma, the idea of that which is noble and distinguished is connected with this designation of the planting of vines (for כּרם, Arab. karm, cf. karmat, of a single vine-stock, denotes not so much the soil in which the vines are planted, as rather the vines themselves): her kěrěm is her (Arab.) karamat, i.e., her stately attractive appearance. If we must interpret this mystically then, supposing that Shulamith is the congregation of Israel moved at some future time with love to Christ, then by the step-brothers we think of the teachers, who after the death of the fathers threw around the congregation the fetters of their human ordinances, and converted fidelity to the law into a system of hireling service, in which all its beauty disappeared. Among the allegorists, Hengstenberg here presents the extreme of an interpretation opposed to what is true and fine. Geneva 1599 Look not upon me, because I [am] (i) black, because the (k) sun hath looked upon me: (l) my mother's children were angry with me; they made me the keeper of the vineyards; [but] my own vineyard have I not (m) kept. (i) Consider not the Church by the outward appearance. (k) The corruption of nature through sin and afflictions. (l) My own brethren who should have most favoured me. (m) She confesses her own negligence. John Gill Look not upon me,.... Meaning not with scorn and disdain because of her meanness; nor as prying into her infirmities to expose her; nor with joy at her trials and afflictions; neither of these can be supposed in the daughters of Jerusalem addressed by her: but rather, not look on her as amazed at her sufferings, as though some strange thing had befallen her; not at her blackness only, on one account or another, lest they should be stumbled; but at her beauty also; because I am black; or "blackish" somewhat black (a), but not so black as might be thought, or as she was represented: the radicals of the word being doubled, some understand it as diminishing; but rather it increases the signification; see Ps 14:2; and so it may be rendered "very black" (b), exceeding black; and this she repeats for the sake of an opportunity of giving the reason of it, as follows; because the sun hath looked upon me; and had burnt her, and made her black; which effect the sun has on persons in some countries, and especially on such who are much abroad in the fields, and employed in rural services (c); as she was, being a keeper of vineyards, as in this verse, and of flocks of sheep, as in the following. This may be understood of the sun of persecution that had beat upon her, and had left such impressions on her, and had made her in this hue, and which she bore patiently; nor was she ashamed of it; nor should she be upbraided with it, nor slighted on account of it, see Mt 13:6; my mother's children were angry with me; by whom may be meant carnal professors, members of the same society, externally children of the same mother, pretend to godliness, but are enemies to it: these were "angry" with the church for holding and defending the pure doctrines of the Gospel; for keeping the ordinances as they were delivered; and for faithful reproofs and admonitions to them and others, for their disagreeable walk: and these grieved the church, and made her go mourning, and in black; and more blackened her character and reputation than anything else whatever: though it may be understood of any carnal men, who descend from mother Eve, or spring from mother earth, angry with the church and her members preciseness in religion; and particularly violent persecutors of her, who yet would be thought to be religious, may be intended; they made me the keeper of the vineyards; this is another thing that added to her blackness, lying abroad in the fields to keep the "vineyards" of others, by which may be meant false churches, as true ones are sometimes signified by them; and her compliance with their corrupt worship and ordinances, which was not voluntary, but forced; they made me, obliged her, and this increased her blackness; as also what follows; but mine own vineyard have I not kept; which made her blacker still; her church state, or the spiritual affairs of her own, her duty and business incumbent on her (d), were sadly neglected by her: and this sin of hers she does not pretend to extenuate by the usage of her mother's children; but ingenuously confesses the fault was her own, to neglect her own vineyard and keep others, which was greatly prejudicial to her, and was resented by Christ; upon which it seems he departed from her, since she was at a loss to know where he was, as appears from the following words. With the Romans, neglect of fields, trees, and vineyards, came under the notice of the censors, and was not to go unpunished (e). (a) "paululum denigrata", Pagninus, Mercerus, Junius & Tremellius, Piscator, Cocceius; so Ainsworth and Aben Ezra. (b) "Valde fusca", Bochart; "prorsus vel valde, et teta nigra", Marckius, Michaelis. (c) "Perusta solibus pernicis uxor", Horat. Epod. Ode 2. v. 41, 42. Theocrit. Idyll. 10. v. 27. (d) So Horace calls his own works "Vineta", Epist. l. 2. Ep. 1. v. 220. (e) A. Gell. Noct. Attic. l. 4. c. 12. John Wesley Look not - With wonder and disdain. Mother's children - False brethren, who pretend that the church is their mother, when their actions demonstrate, that God, the husband of the church, is not their father; hypocritial professors, who are, and ever were, the keenest enemies; false teachers, and their followers, who by their corrupt doctrines, and divisions, and contentions, bring great mischief to the church. Made me - Having prevailed against me, they used me like a slave, putting me upon the most troublesome services, such as the keeping of the vineyards was esteemed, 4Kings 25:12; Is 61:5; Mt 20:1-7. Not kept - They gave me such a full employment in the drudging work about their vineyards, that they left me no time to mind my own; they hindered me from doing my own duty, and from minding my own concerns. And therefore it is no wonder if I be uncomely and scorched by the sun. Robert Jamieson, A. R. Fausset and David Brown She feels as if her blackness was so great as to be gazed at by all. mother's children-- (Mt 10:36). She is to forget "her own people and her father's house," that is, the worldly connections of her unregenerate state (Ps 45:10); they had maltreated her (Lk 15:15-16). Children of the same mother, but not the same father [MAURER], (Jn 8:41-44). They made her a common keeper of vineyards, whereby the sun looked upon, that is, burnt her; thus she did "not keep her own" vineyard, that is, fair beauty. So the world, and the soul (Mt 16:26; Lk 9:25). The believer has to watch against the same danger (1Cor 9:27). So he will be able, instead of the self-reproach here, to say as in Song 8:12.
1:61:6: Պատմեա՛ ինձ զոր սիրեաց անձն իմ. ո՞ւր հովուես, ո՞ւր հանգուցանես ՚ի միջօրէի. գուցէ լինիցիմ իբրեւ զընկեցեալն յերամակս ընկերաց քոց։ Փեսայն ցհարսնն ասէ[8640]. [8640] Ոմանք. Մի՛ գուցէ լինիցիմ իբրեւ զընկեցեալն ՚ի հօտս ընկե՛՛։ 6 «Պատմի՛ր ինձ, իմ հոգո՛ւ սիրած, ու՞ր ես քո հօտը հովուում, ո՞ւր ես հանգստի տանում միջօրէին, որ չմոլորուեմ քո ընկերների երամակների մէջ»: 7 Պատմէ՛ ինծի, ո՛վ հոգիիս սիրածը, Քու հօտդ ո՞ւր կ’արածես. Կէսօրին ո՞ւր կը պառկեցնես։Քու ընկերներուդ հօտերուն քով Ինչո՞ւ թափառականի* պէս ըլլամ։ ^[10]Հարսնն ցփեսայն ասէ.`` Պատմեա ինձ զոր սիրեաց անձն իմ. ո՞ւր հովուես, ո՞ւր հանգուցանես ի միջօրէի. գուցէ լինիցիմ իբրեւ զընկեցեալն յերամակս ընկերաց քոց: 1:6: Պատմեա՛ ինձ զոր սիրեաց անձն իմ. ո՞ւր հովուես, ո՞ւր հանգուցանես ՚ի միջօրէի. գուցէ լինիցիմ իբրեւ զընկեցեալն յերամակս ընկերաց քոց։ Փեսայն ցհարսնն ասէ[8640]. [8640] Ոմանք. Մի՛ գուցէ լինիցիմ իբրեւ զընկեցեալն ՚ի հօտս ընկե՛՛։ 6 «Պատմի՛ր ինձ, իմ հոգո՛ւ սիրած, ու՞ր ես քո հօտը հովուում, ո՞ւր ես հանգստի տանում միջօրէին, որ չմոլորուեմ քո ընկերների երամակների մէջ»: 7 Պատմէ՛ ինծի, ո՛վ հոգիիս սիրածը, Քու հօտդ ո՞ւր կ’արածես. Կէսօրին ո՞ւր կը պառկեցնես։Քու ընկերներուդ հօտերուն քով Ինչո՞ւ թափառականի* պէս ըլլամ։ zohrab-1805▾ eastern-1994▾ western am▾	1:71:6 Скажи мне, ты, которого любит душа моя: где пасешь ты? где отдыхаешь в полдень? к чему мне быть скиталицею возле стад товарищей твоих? 1:7 ἀπάγγειλόν απαγγελλω report μοι μοι me ὃν ος who; what ἠγάπησεν αγαπαω love ἡ ο the ψυχή ψυχη soul μου μου of me; mine ποῦ που.1 where? ποιμαίνεις ποιμαινω shepherd ποῦ που.1 where? κοιτάζεις κοιταζομαι in μεσημβρίᾳ μεσημβρια midday μήποτε μηποτε lest; unless γένωμαι γινομαι happen; become ὡς ως.1 as; how περιβαλλομένη περιβαλλω drape; clothe ἐπ᾿ επι in; on ἀγέλαις αγελη herd ἑταίρων εταιρος partner σου σου of you; your 1:7 הַגִּ֣ידָה haggˈîḏā נגד report לִּ֗י llˈî לְ to שֶׁ֤ šˈe שַׁ [relative] אָהֲבָה֙ ʔāhᵃvˌā אהב love נַפְשִׁ֔י nafšˈî נֶפֶשׁ soul אֵיכָ֣ה ʔêḵˈā אֵיכָה how תִרְעֶ֔ה ṯirʕˈeh רעה pasture אֵיכָ֖ה ʔêḵˌā אֵיכָה how תַּרְבִּ֣יץ tarbˈîṣ רבץ lie down בַּֽ bˈa בְּ in † הַ the צָּהֳרָ֑יִם ṣṣohᵒrˈāyim צָהֳרַיִם noon שַׁ ša שַׁ [relative] לָּמָ֤ה llāmˈā לָמָה why אֶֽהְיֶה֙ ʔˈehyeh היה be כְּ kᵊ כְּ as עֹ֣טְיָ֔ה ʕˈōṭᵊyˈā עטה cover עַ֖ל ʕˌal עַל upon עֶדְרֵ֥י ʕeḏrˌê עֵדֶר flock חֲבֵרֶֽיךָ׃ ḥᵃvērˈeʸḵā חָבֵר companion 1:7. si ignoras te o pulchra inter mulieres egredere et abi post vestigia gregum et pasce hedos tuos iuxta tabernacula pastorumIf thou know not thyself, O fairest among women, go forth, and follow after the steps of the flocks, and feed thy kids beside the tents of the shepherds. 1:7. Bride to Groom: Reveal to me, you whom my soul loves, where you pasture, where you recline at midday, lest I begin to wander after the flocks of your companions. 1:7. Tell me, O thou whom my soul loveth, where thou feedest, where thou makest [thy flock] to rest at noon: for why should I be as one that turneth aside by the flocks of thy companions? 7. Tell me, O thou whom my soul loveth, where thou feedest , where thou makest to rest at noon: for why should I be as one that is veiled beside the flocks of thy companions? 1:7 Tell me, O thou whom my soul loveth, where thou feedest, where thou makest [thy flock] to rest at noon: for why should I be as one that turneth aside by the flocks of thy companions: 1:6 Скажи мне, ты, которого любит душа моя: где пасешь ты? где отдыхаешь в полдень? к чему мне быть скиталицею возле стад товарищей твоих? 1:7 ἀπάγγειλόν απαγγελλω report μοι μοι me ὃν ος who; what ἠγάπησεν αγαπαω love ἡ ο the ψυχή ψυχη soul μου μου of me; mine ποῦ που.1 where? ποιμαίνεις ποιμαινω shepherd ποῦ που.1 where? κοιτάζεις κοιταζομαι in μεσημβρίᾳ μεσημβρια midday μήποτε μηποτε lest; unless γένωμαι γινομαι happen; become ὡς ως.1 as; how περιβαλλομένη περιβαλλω drape; clothe ἐπ᾿ επι in; on ἀγέλαις αγελη herd ἑταίρων εταιρος partner σου σου of you; your 1:7 הַגִּ֣ידָה haggˈîḏā נגד report לִּ֗י llˈî לְ to שֶׁ֤ šˈe שַׁ [relative] אָהֲבָה֙ ʔāhᵃvˌā אהב love נַפְשִׁ֔י nafšˈî נֶפֶשׁ soul אֵיכָ֣ה ʔêḵˈā אֵיכָה how תִרְעֶ֔ה ṯirʕˈeh רעה pasture אֵיכָ֖ה ʔêḵˌā אֵיכָה how תַּרְבִּ֣יץ tarbˈîṣ רבץ lie down בַּֽ bˈa בְּ in † הַ the צָּהֳרָ֑יִם ṣṣohᵒrˈāyim צָהֳרַיִם noon שַׁ ša שַׁ [relative] לָּמָ֤ה llāmˈā לָמָה why אֶֽהְיֶה֙ ʔˈehyeh היה be כְּ kᵊ כְּ as עֹ֣טְיָ֔ה ʕˈōṭᵊyˈā עטה cover עַ֖ל ʕˌal עַל upon עֶדְרֵ֥י ʕeḏrˌê עֵדֶר flock חֲבֵרֶֽיךָ׃ ḥᵃvērˈeʸḵā חָבֵר companion 1:7. si ignoras te o pulchra inter mulieres egredere et abi post vestigia gregum et pasce hedos tuos iuxta tabernacula pastorum If thou know not thyself, O fairest among women, go forth, and follow after the steps of the flocks, and feed thy kids beside the tents of the shepherds. 1:7. Bride to Groom: Reveal to me, you whom my soul loves, where you pasture, where you recline at midday, lest I begin to wander after the flocks of your companions. 1:7. Tell me, O thou whom my soul loveth, where thou feedest, where thou makest [thy flock] to rest at noon: for why should I be as one that turneth aside by the flocks of thy companions? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 7 Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon: for why should I be as one that turneth aside by the flocks of thy companions? 8 If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds' tents. 9 I have compared thee, O my love, to a company of horses in Pharaoh's chariots. 10 Thy cheeks are comely with rows of jewels, thy neck with chains of gold. 11 We will make thee borders of gold with studs of silver. Here is, I. The humble petition which the spouse presents to her beloved, the shepherdess to the shepherd, the church and every believer to Christ, for a more free and intimate communion with him. She turns from the daughters of Jerusalem, to whom she had complained both of her sins and of her troubles, and looks up to heaven for relief and succour against both, v. 7. Here observe, 1. The title she gives to Christ: O thou whom my soul loveth. Note, It is the undoubted character of all true believers that their souls love Jesus Christ, which intimates both the sincerity and the strength of their love; they love him with all their hearts; and those that do so may come to him boldly and may humbly plead it with him. 2. The opinion she has of him as the good shepherd of the sheep; she doubts not but he feeds his flock and makes them rest at noon. Jesus Christ graciously provides both repast and repose for his sheep; they are not starved, but well fed, not scattered upon the mountains, but fed together, fed in green pastures and in the hot time of the day led by the still waters and made to lie down under a cool refreshing shade. Is it with God's people a noon-time of outward troubles, inward conflicts? Christ has rest for them; he carries them in his arms, Isa. xl. 11. 3. Her request to him that she might be admitted into his society: Tell me where thou feedest. Those that would be told, that would be taught, what they are concerned to know and do, must apply to Jesus Christ, and beg of him to teach them, to tell them. "Tell me where to find thee, where I may have conversation with thee, where thou feedest and tendest thy flock, that there I may have some of my company." Observe, by the way, We should not, in love to our friends and their company, tempt them or urge them to neglect their business, but desire such an enjoyment of them as will consist with it, and rather, if we can, to join with them in their business and help to forward it. "Tell me where thou feedest, and there I will sit with thee, walk with thee, feed my flocks with thine, and not hinder thee nor myself, but bring my work with me." Note, Those whose souls love Jesus Christ earnestly desire to have communion with him, by his word in which he speaks to us and by prayer in which we speak to him, and to share in the privileges of his flock; and we may learn from the care he takes of his church, to provide convenient food and rest for it, how to take care of our own souls, which are our charge. 4. The plea she uses for the enforcing of this request: "For why should I be as one that turns aside by (or after) the flocks of thy companions, that pretend to be so, but are really thy competitors, and rivals with thee." Note, Turning aside from Christ after other lovers is that which gracious souls dread, and deprecate, more than any thing else. "Thou wouldst not have me to turn aside, no, nor to be as one that turns aside; tell me then, O tell me, where I may be near thee, and I will never leave thee." (1.) "Why should I lie under suspicion, and look as if I belonged to some other and not to thee? Why should I be thought by the flocks of our companions to be a deserter from thee, and a retainer to some other shepherd?" Good Christians will be afraid of giving any occasion to those about them to question their faith in Christ and their love to him; they would not do any thing that looks like unconcernedness about their souls; or uncharitableness towards their brethren, or that savours of indifference and disaffection to holy ordinances; and we should pray to God to direct us into and keep us in the way of our duty, that we may not so much as seem to come short, Heb. iv. 1. (2.) "Why should I lie in temptation to turn aside, as I do while I am absent from thee?" We should be earnest with God for a settled peace in communion with God through Christ, that we may not be as waifs and strays, ready to be picked up by him that next passes by. II. The gracious answer which the bridegroom gives to this request, v. 8. See how ready God is to answer prayer, especially prayers for instruction; even while she is yet speaking, he hears. Observe, 1. How affectionately he speaks to her: O thou fairest among women! Note, Believing souls are fair, in the eyes of the Lord Jesus, above any other. Christ sees a beauty in holiness, whether we do or no. The spouse has called herself black, but Christ calls her fair. Those that are low in their own eyes are so much the more amiable in the eyes of Jesus Christ. Blushing at their own deformity (says Mr. Durham) is a chief part of their beauty. 2. How mildly he checks her for her ignorance, in these words, If thou know not, intimating that she might have known it if it had not been her own fault. What! dost thou not know where to find me and my flock? Compare Christ's answer to a like address of Philip's (John xiv. 9), Have I been so long time with you, and yet hast thou not known me, Philip? But, 3. With what tenderness he acquaints her where she might find him. If men say, Lo, here is Christ, or, Lo, he is there, believe them not, go not after them, Matt. xxiv. 23, 26. But, (1.) Walk in the way of good men (Prov. ii. 20), follow the track, ask for the good old way, observe the footsteps of the flock, and go forth by them. It will not serve to sit still and cry, "Lord, show me the way," but we must bestir ourselves to enquire out the way; and we may find it by looking which way the footsteps of the flock lead, what has been the practice of godly people all along; let that practice be ours, Heb. vi. 12; 1 Cor. xi. 1. (2.) Sit under the direction of good ministers: "Feed thyself and thy kids besides the tents of the under-shepherds. Bring thy charge with thee" (it is probable that the custom was to commit the lambs and kids to the custody of the women, the shepherdesses); "they shall all be welcome; the shepherds will be no hindrance to thee, as they were to Reuel's daughters (Exod. ii. 17), but helpers rather, and therefore abide by their tents." Note, Those that would have acquaintance and communion with Christ must closely and conscientiously adhere to holy ordinances, must join themselves to his people and attend his ministers. Those that have the charge of families must bring them with them to religious assemblies; let their kids, their children, their servants, have the benefit of the shepherds' tents. III. The high encomiums which the bridegroom gives of his spouse. To be given in marriage, in the Hebrew dialect, is to be praised (Ps. lxxviii. 63, margin), so this spouse is here; her husband praises this virtuous woman (Prov. xxxi. 28); he praises her, as is usual in poems, by similitudes. 1. He calls her his love (v. 9); it is an endearing compellation often used in this book: "My friend, my companion, my familiar." 2. He compares her to a set of strong and stately horses in Pharaoh's chariots. Egypt was famous for the best horses. Solomon had his thence; and Pharaoh, no doubt, had the choicest the country afforded for his own chariots. The church had complained of her own weakness, and the danger she was in of being made a prey of by her enemies: "Fear not," says Christ; "I have made thee like a company of horses; I have put strength into thee as I have done into the horse (Job xxxix. 19), so that thou shalt with a gracious boldness mock at fear, and not be affrighted, like the lion, Prov. xxviii. 1. The Lord has made thee as his goodly horse in the day of battle, Zech. x. 3. I have compared thee to my company of horses which triumphed over Pharaoh's chariots, the holy angels, horses of fire." Hab. iii. 15, Thou didst walk through the sea with thy horses; and see Isa. lxiii. 13. We are weak in ourselves, but if Christ make us as horses, strong and bold, we need not fear what all the powers of darkness can do against us. 3. He admires the beauty and ornaments of her countenance (v. 10): Thy cheeks are comely with rows of jewels, the attire of the head, curls of hair, or favourites (so some), or knots of ribbons; thy neck also with chains, such as persons of the first rank wear, chains of gold. The ordinances of Christ are the ornaments of the church. The graces, gifts, and comforts of the Spirit, are the adorning of every believing soul, and beautify it; these render it, in the sight of God, of great price. The ornaments of the saints are many, but all orderly disposed in rows and chains, in which there is a mutual connexion with and dependence upon each other. The beauty is not from any thing in themselves, from the neck or from the cheeks, but from ornaments with which they are set off. It was comeliness which I put upon thee, said the Lord God; for we were born not only naked, but polluted, Ezek. xvi. 14. IV. His gracious purpose to add to her ornaments; for where God has given true grace he will give more grace; to him that has shall be given. Is the church courageous in her resistance of sin, as the horses in Pharaoh's chariots? Is she comely in the exercise of grace, as with rows of jewels and chains of gold? She shall be yet further beautified (v. 11): We will make thee borders of gold, inlaid, or enamelled, with studs of silver. Whatever is wanting shall be made up, till the church and every true believer come to be perfect in beauty; see Ezek. xvi. 14. This is here undertaken to be done by the concurring power of the three persons in the Godhead: We will do it; like that (Gen. i. 26), "Let us make man; so let us new-make him, and perfect his beauty." The same that is the author will be the finisher of the good work; and it cannot miscarry. Adam Clarke: Commentary on the Bible - 1831 1:7: Tell me - where thou feedest - This is spoken as if the parties were shepherds, or employed in the pastoral life. But how this would apply either to Solomon, or the princes of Egypt, is not easy to ascertain. Probably in the marriage festival there was something like our masks, in which persons of quality assumed rural characters and their employments. See that fine one composed by Milton, called Comus. To rest at noon - In hot countries the shepherds and their flocks are obliged to retire to shelter during the burning heats of the noon-day sun. This is common in all countries, in the summer heats, where shelter can be had. One that turneth aside - As a wanderer; one who, not knowing where to find her companions, wanders fruitlessly in seeking them. It was customary for shepherds to drive their flocks together for the purpose of conversing, playing on the pipe, or having trials of skill in poetry or music. So Virgil: - Forte sub arguta consederat ilice Daphnis Compulerantque greges Corydon et Thyrsis in unum: Thyrsis oves, Corydon distentas lacte capellas; Ambo florentes aetatibus, Arcades ambo, Et cantare pares, et respondere parati. Ecc 7:1. "Beneath a holm repair'd two jolly swains: Their sheep and goats together grazed the plains; Both young Arcadians, both alike inspired To sing and answer as the song required." Dryden. This does not express the sense of the original: from the different pastures in which they had been accustomed to feed their flocks, they drove their sheep and goats together for the purpose mentioned in the pastoral; and, in course, returned to their respective pasturages, when their business was over. Song of Solomon (Canticles) 1:8 Albert Barnes: Notes on the Bible - 1834 1:7 whom my soul loveth - A phrase recurring several times. It expresses great intensity of affection. Feedest - i. e., "Pursuest thy occupation as a shepherd;" so she speaks figuratively of the Son of David. Compare Sol 2:16; Sol 6:3; Psa 23:1. Rest - Or, lie down; a term properly used of the couching of four-footed animals: "thy flock" is here therefore easily understood. Compare Eze 34:14-15; Psa 23:2; Jer 50:6. As one that turneth aside - Or, goeth astray like an outcast. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:7: O thou: Sol 2:3, Sol 3:1-4, Sol 5:8, Sol 5:10, Sol 5:16; Psa 18:1, Psa 116:1; Isa 5:1, Isa 26:9; Mat 10:37; Joh 21:17; Pe1 1:8, Pe1 2:7 thou feedest: Gen 37:16; Psa 23:1, Psa 23:2, Psa 80:1; Isa 40:11; Mic 5:4; Joh 10:11, Joh 10:28, Joh 10:29; Rev 7:17 for: Sa1 12:20, Sa1 12:21; Psa 28:1; Joh 6:67-69; Jo1 2:19 turneth aside: or, is veiled, Col 3:14-18 Song of Solomon (Canticles) 1:8 Carl Friedrich Keil and Franz Delitzsch These words (Song 1:5-6) are addressed to the ladies of the palace, who look upon her with wonder. That which now follows is addressed to her beloved: 7 O tell me, thou whom my soul loveth: where feedest thou? Where causest thou it (thy flock) to lie down at noon? Among the flocks of thy companions! The country damsel has no idea of the occupation of a king. Her simplicity goes not beyond the calling of a shepherd as of the fairest and the highest. She thinks of the shepherd of the people as the shepherd of sheep. Moreover, Scripture also describes governing as a tending of sheep; and the Messiah, of whom Solomon is a type, is specially represented as the future Good Shepherd. If now we had to conceive of Solomon as present from the beginning of the scene, then here in Song 1:7 would Shulamith say that she would gladly be alone with him, far away from so many who are looking on her with open eyes; and, indeed, in some country place where alone she feels at home. The entreaty "O tell me" appears certainly to require (cf. Gen 37:19) the presence of one to whom she addresses herself. But, on the other hand, the entreaty only asks that he should let her know where he is; she longs to know where his occupation detains him, that she may go out and seek him. Her request is thus directed toward the absent one, as is proved by Song 1:8. The vocat., "O thou whom my soul loveth," is connected with אתּה, which lies hid in הגּידה ("inform thou"). It is a circumlocution for "beloved" (cf. Neh 13:26), or "the dearly beloved of my soul" (cf. Jer 12:7). The entreating request, indica quaeso mihi ubi pascis, reminds one of Gen 37:16, where, however, ubi is expressed by איפה, while here by איכה, which in this sense is hap leg For ubi = איפה, is otherwise denoted only by איכה (איכו), 4Kings 6:13, and usually איּה, North Palest., by Hosea אהי. This איכה elsewhere means quomodo, and is the key-word of the Kîna, as איך is of the Mashal (the satire); the Song uses for it, in common with the Book of Esther, איככה. In themselves כה and כה, which with אי preceding, are stamped as interrog. in a sense analogous to hic, ecce, κεῖνος, and the like; the local, temporal, polite sense rests only on a conventional usus loq., Bttch. 530. She wishes to know where he feeds, viz., his flock, where he causes it (viz., his flock) to lie down at mid-day. The verb רבץ (R. רב, with the root signif. of condensation) is the proper word for the lying down of a four-footed animal: complicatis pedibus procumbere (cubare); Hiph. of the shepherd, who causes the flock to lie down; the Arab. rab'a is the name for the encampment of shepherds. The time for encamping is the mid-day, which as the time of the double-light, i.e., the most intense light in its ascending and descending, is called צהרים. שׁלּמה, occurring only here, signifies nam cur, but is according to the sense = ut ne, like למּה אשׁר, Dan 1:10 (cf. Ezra 7:23); למּה, without Dag. forte euphone., is, with the single exception of Job 7:20, always milra, while with the Dag. it is milel, and as a rule, only when the following word begins with הע''א carries forward the tone to the ult. Shulamith wishes to know the place where her beloved feeds and rests his flock, that she might not wander about among the flocks of his companions seeking and asking for him. But what does כּעטיה mean? It is at all events the part. act. fem. of עטי which is here treated after the manner of the strong verb, the kindred form to the equally possible עטה (from 'âṭaja) and עטיּה. As for the meaning, instar errabundae (Syr., Symm., Jerome, Venet., Luther) recommends itself; but עטה must then, unless we wish directly to adopt the reading כּטעיה (Bttch.), have been transposed from טעה (תעה), which must have been assumed if עטה, in the usual sense of velare (cf. עטף), did not afford an appropriate signification. Indeed, velans, viz., sese, cannot denote one whom consciousness veils, one who is weak or fainting (Gesen. Lex.), for the part. act. expresses action, not passivity. But it can denote one who covers herself (the lxx, perhaps, in this sense ὡς περιβαλλομένη), because she mourns (Rashi); or after Gen 38:14 (cf. Martial, 9:32) one who muffles herself up, because by such affected apparent modesty she wishes to make herself known as a Hierodoule or harlot. The former of these significations is not appropriate; for to appear as mourning does not offend the sense of honour in a virtuous maiden, but to create the appearance of an immodest woman is to her intolerable; and if she bears in herself the image of an only beloved, she shrinks in horror from such a base appearance, not only as a debasing of herself, but also as a desecration of this sanctuary in her heart. Shulamith calls entreatingly upon him whom her soul loveth to tell her how she might be able directly to reach him, without feeling herself wounded in the consciousness of her maidenhood and of the exclusiveness of her love. It is thereby supposed that the companions of her only beloved among the shepherds might not treat that which to her is holy with a holy reserve, - a thought to which Hattendorff has given delicate expression in his exposition of the Song, 1867. If Solomon were present, it would be difficult to understand this entreating call. But he is not present, as is manifest from this, that she is not answered by him, but by the daughters of Jerusalem. Geneva 1599 Tell me, (n) O thou whom my soul loveth, where thou feedest, where thou makest [thy flock] to rest at noon: for why should I be as one that turneth aside by the flocks of (o) thy companions? (n) The spouse feeling her fault flees to her husband only for comfort. (o) Whom you have called to the dignity of pastors, and they set forth their own dreams instead of your doctrine. John Gill Tell me, O thou whom my soul loveth,.... With all her heart, cordially and sincerely; for, notwithstanding her sinful compliance with others, and neglect of her own affairs, she had not lost her love to Christ; and, being sensible of her sin and folly, whereby she was deprived of his company, and communion with him, applies to him to guide, direct, and restore her wandering soul; and particularly inform her where, says she, thou feedest; that is his flock, like a shepherd: for this phrase supposes him to be a shepherd, as he is, of God's choosing, appointing, and setting up, the chief, the good, the great, and only Shepherd of the sheep; and that he has a flock to feed, which is but one, and a little one, is his property, given him by God, purchased by his blood, called a flock of slaughter, and yet a beautiful one, he has undertook to feed; and feeding it includes the whole business of a shepherd, in leading the sheep into pastures, protecting them from all enemies, restoring them when wandering, healing their diseases, watching over them in the night seasons, and making all necessary provisions for them. Or, "tell me how thou feedest" (f); the manner of it, and with what; which he does by his ministers, word, and ordinances; with himself, the bread of life; with the doctrines and promises of the Gospel, and with the discoveries of his love; where thou makest thy flocks to rest at noon, either at the noon of temptation, when Satan's fiery darts fly thick and fast; when Christ is a shadow and shelter in his person, grace, blood, righteousness, and sacrifice, Is 25:4; or the noon of affliction, when he makes their bed in it, and gives them rest from adversity; or the noon of persecution, when Christ leads his flocks to cooling shades, and gives them rest in himself, when troubled by others: the allusion, is to shepherds, in hot countries, leading their flocks to some shady place, where they may be sheltered from the scorching heat of the sun; which, as Virgil says (g), was at the fourth hour, or ten o'clock, two hours before noon; we read of (h), sheep nooning themselves, or lying down at noon, under a shade, by a fountain, asleep; for why should I be as one that turneth aside by the flocks of thy companions? not real associates with Christ, that keep company with him, and are attached to his word and ordinances; but false friends, hypocrites and heretics (i), rivals with him, who set up schemes of worship and doctrine in opposition to his; such as Papists, Socinians, &c. now such false teachers have had their flocks in all ages, such as have followed them, and have formed separate societies; and therefore the church, sensible of their craftiness, and her own weakness, and liableness to go astray, desires she might not be under, and left to such a temptation, as to apostatize from Christ, and join to such persons and their flocks, or seem to do so: or, "be as one that covereth herself", or "is covered" (k); as a harlot; so Tamar, Gen 38:14; or as a widow in mourning; she chose not to be, or to be thought to be, either as one that left her husband, an unchaste woman; or had lost her husband, or as if she had none, when neither was the case: or, "as one that spreads the tent" (l); by the flocks of such; as if in communion with them, and joining with them in feeding their flocks; and therefore desires she might speedily know where Christ was, and go to him, that such an aspersion or suspicion might at once be wiped from her. (f) "quomodo pascas?" Tigurine version; so the Syriac version and Jarchi; see Ainsworth. (g) "Inde, ubi quarta sitim coeli collegetit hora", Virgil. Georgic. l. 3. v. 327. (h) Platonis Phaedrus, p. 1230. (i) So Stockius, p. 302. (k) "quasi operiens se", Piscator; "ut obnubens", Cocceius; "sicut obvelans se", Marckius; "velut operta", Michaelis. (l) So Junius & Tremellius. John Wesley Tell me - Notwithstanding all these discouragements and afflictions which I suffer for thy sake, and for my love to thee. Being reproached and persecuted by others, I flee to thee, O my only refuge and joy. Feedest - Thy flock, discover to me which is thy true church, and which are those assemblies and people where thou art present. This is the request of particular believers. At noon - In the heat of the day, when the shepherds in those hot countries used to lead their flocks into shady places. Whereby he means the time of persecution, when it is hard to discover the true church, because she is deformed by it, and because she is obscured and driven into the wilderness. That turneth - Or, a wanderer, or vagabond; like a neglected and forlorn creature exposed both to censure and danger. The flocks - The assemblies of corrupt teachers and worshippers. These he calls Christ's companions because they profess the name of Christ, and their conjunction with him in God's worship. Robert Jamieson, A. R. Fausset and David Brown my soul loveth--more intense than "the virgins" and "the upright love thee" (Song 1:3-4; Mt 22:37). To carry out the design of the allegory, the royal encampment is here represented as moving from place to place, in search of green pastures, under the Shepherd King (Ps 23:1-6). The bride, having first enjoyed communion with him in the pavilion, is willing to follow Him into labors and dangers; arising from all absorbing love (Lk 14:26); this distinguishes her from the formalist (Jn 10:27; Rev_ 14:4). feedest--tendest thy flock (Is 40:11; Heb 13:20; 1Pet 2:25; 1Pet 5:4; Rev_ 7:17). No single type expresses all the office of Jesus Christ; hence arises the variety of diverse images used to portray the manifold aspects of Him: these would be quite incongruous, if the Song referred to the earthly Solomon. Her intercourse with Him is peculiar. She hears His voice, and addresses none but Himself. Yet it is through a veil; she sees Him not (Job 23:8-9). If we would be fed, we must follow the Shepherd through the whole breadth of His Word, and not stay on one spot alone. makest . . . to rest--distinct from "feedest"; periods of rest are vouchsafed after labor (Is 4:6; Is 49:10; Ezek 34:13-15). Communion in private must go along with public following of Him. turneth aside--rather one veiled, that is, as a harlot, not His true bride (Gen 38:15), [GESENIUS]; or as a mourner (2Kings 15:30), [WEISS]; or as one unknown [MAURER]. All imply estrangement from the Bridegroom. She feels estranged even among Christ's true servants, answering to "thy companions" (Lk 22:28), so long as she has not Himself present. The opposite spirit to 1Cor 3:4.
1:71:7: Եթէ ո՛չ ծանիցես զանձն քո գեղեցիկդ ՚ի կանայս. ելեր դու զհետ գարշապարացն հօտից, եւ արածես զուլս քո ՚ի վրանս հովուաց[8641]։ [8641] Ոմանք. Ել դու զհետ... եւ արածեա՛ զուլս։ Ուր Ոսկան յաւելու. Դարձեալ փեսայն ասէ. Ձիոյն։ 7 Փեսան ասում է հարսին. «Եթէ չգիտես, ո՜վ գեղեցիկդ կանանց մէջ, թէ որտեղ կը գտնես ինձ, գնա՛ հօտերի ոտնահետքերով եւ քո ուլերն արածեցրո՛ւ հովիւների վրանների մօտ: 8 Եթէ դուն չես գիտեր, ո՛վ կիներուն գեղեցիկը, Հօտերուն շաւիղներէն գնա՛ Ու հովիւներուն վրաններուն քով քու ուլերդ արածէ։ ^[11]Փեսայն ցհարսնն ասէ.`` Եթէ ոչ ծանիցես զանձն քո, գեղեցիկդ ի կանայս, ել դու զհետ գարշապարացն հօտից, եւ արածեա զուլս քո ի վրանս հովուաց: 1:7: Եթէ ո՛չ ծանիցես զանձն քո գեղեցիկդ ՚ի կանայս. ելեր դու զհետ գարշապարացն հօտից, եւ արածես զուլս քո ՚ի վրանս հովուաց[8641]։ [8641] Ոմանք. Ել դու զհետ... եւ արածեա՛ զուլս։ Ուր Ոսկան յաւելու. Դարձեալ փեսայն ասէ. Ձիոյն։ 7 Փեսան ասում է հարսին. «Եթէ չգիտես, ո՜վ գեղեցիկդ կանանց մէջ, թէ որտեղ կը գտնես ինձ, գնա՛ հօտերի ոտնահետքերով եւ քո ուլերն արածեցրո՛ւ հովիւների վրանների մօտ: 8 Եթէ դուն չես գիտեր, ո՛վ կիներուն գեղեցիկը, Հօտերուն շաւիղներէն գնա՛ Ու հովիւներուն վրաններուն քով քու ուլերդ արածէ։ zohrab-1805▾ eastern-1994▾ western am▾	1:81:7 Если ты не знаешь этого, прекраснейшая из женщин, то иди себе по следам овец и паси козлят твоих подле шатров пастушеских. 1:8 ἐὰν εαν and if; unless μὴ μη not γνῷς γινωσκω know σεαυτήν σεαυτου of yourself ἡ ο the καλὴ καλος fine; fair ἐν εν in γυναιξίν γυνη woman; wife ἔξελθε εξερχομαι come out; go out σὺ συ you ἐν εν in πτέρναις πτερνη the ποιμνίων ποιμνιον flock καὶ και and; even ποίμαινε ποιμαινω shepherd τὰς ο the ἐρίφους εριφος kid σου σου of you; your ἐπὶ επι in; on σκηνώμασιν σκηνωμα camp; tent τῶν ο the ποιμένων ποιμην shepherd 1:8 אִם־ ʔim- אִם if לֹ֤א lˈō לֹא not תֵדְעִי֙ ṯēḏᵊʕˌî ידע know לָ֔ךְ lˈāḵ לְ to הַ ha הַ the יָּפָ֖ה yyāfˌā יָפֶה beautiful בַּ ba בְּ in † הַ the נָּשִׁ֑ים nnāšˈîm אִשָּׁה woman צְֽאִי־ ṣᵊˈʔî- יצא go out לָ֞ךְ lˈāḵ לְ to בְּ bᵊ בְּ in עִקְבֵ֣י ʕiqᵊvˈê עָקֵב heel הַ ha הַ the צֹּ֗אן ṣṣˈōn צֹאן cattle וּ û וְ and רְעִי֙ rᵊʕˌî רעה pasture אֶת־ ʔeṯ- אֵת [object marker] גְּדִיֹּתַ֔יִךְ gᵊḏiyyōṯˈayiḵ גְּדִיָּה young goat עַ֖ל ʕˌal עַל upon מִשְׁכְּנֹ֥ות miškᵊnˌôṯ מִשְׁכָּן dwelling-place הָ hā הַ the רֹעִֽים׃ ס rōʕˈîm . s רעה pasture 1:8. equitatui meo in curribus Pharaonis adsimilavi te amica meaTo my company of horsemen, in Pharao's chariots, have I likened thee, O my love. 1:8. Groom to Bride: If you yourself do not know, O most beautiful among women, then go out and follow after the steps of the flocks, and pasture your young goats beside the tabernacles of the shepherds. 1:8. If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds’ tents. 8. If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds’ tents. 1:8 If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds' tents: 1:7 Если ты не знаешь этого, прекраснейшая из женщин, то иди себе по следам овец и паси козлят твоих подле шатров пастушеских. 1:8 ἐὰν εαν and if; unless μὴ μη not γνῷς γινωσκω know σεαυτήν σεαυτου of yourself ἡ ο the καλὴ καλος fine; fair ἐν εν in γυναιξίν γυνη woman; wife ἔξελθε εξερχομαι come out; go out σὺ συ you ἐν εν in πτέρναις πτερνη the ποιμνίων ποιμνιον flock καὶ και and; even ποίμαινε ποιμαινω shepherd τὰς ο the ἐρίφους εριφος kid σου σου of you; your ἐπὶ επι in; on σκηνώμασιν σκηνωμα camp; tent τῶν ο the ποιμένων ποιμην shepherd 1:8 אִם־ ʔim- אִם if לֹ֤א lˈō לֹא not תֵדְעִי֙ ṯēḏᵊʕˌî ידע know לָ֔ךְ lˈāḵ לְ to הַ ha הַ the יָּפָ֖ה yyāfˌā יָפֶה beautiful בַּ ba בְּ in † הַ the נָּשִׁ֑ים nnāšˈîm אִשָּׁה woman צְֽאִי־ ṣᵊˈʔî- יצא go out לָ֞ךְ lˈāḵ לְ to בְּ bᵊ בְּ in עִקְבֵ֣י ʕiqᵊvˈê עָקֵב heel הַ ha הַ the צֹּ֗אן ṣṣˈōn צֹאן cattle וּ û וְ and רְעִי֙ rᵊʕˌî רעה pasture אֶת־ ʔeṯ- אֵת [object marker] גְּדִיֹּתַ֔יִךְ gᵊḏiyyōṯˈayiḵ גְּדִיָּה young goat עַ֖ל ʕˌal עַל upon מִשְׁכְּנֹ֥ות miškᵊnˌôṯ מִשְׁכָּן dwelling-place הָ hā הַ the רֹעִֽים׃ ס rōʕˈîm . s רעה pasture 1:8. equitatui meo in curribus Pharaonis adsimilavi te amica mea To my company of horsemen, in Pharao's chariots, have I likened thee, O my love. 1:8. Groom to Bride: If you yourself do not know, O most beautiful among women, then go out and follow after the steps of the flocks, and pasture your young goats beside the tabernacles of the shepherds. 1:8. If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds’ tents. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
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 8-10. Появившийся внезапно Соломон превозносит похвалами свою возлюбленную, сравнивая ее, в отношении стройности, красоты, живости, с конницею фараона и наделяя ее всевозможными драгоценностями. «Что это такое: «коням моим в колесницах фараоновых я уподобил тебя»? Я знаю, что всадник сей жених, как говорит пророк: «и езда его спасение» (Авв III:8). Итак ты подобна коням моим в колесницах фараоновых. Насколько отличаются кони, принадлежащие Мне, Который есть Господь, и Который потоплял в реках фараона, и начальников его, и всадников его, и коней его, и колесницы его (Исх гл. XIV), от коней фараона, настолько ты, невеста, лучше всех дщерей» (Ориген, с. 153). — В ст. 9: (евр. 10) евр. батторим в подвесках, LXX (читали: катторим) передают wV trugogeV, слав. (прекрасны ланиты твои) яко горлицы, Vulg. sicut turturis. В эстетическом смысле последнее чтение преимуществует пред первым, хотя параллелизм речи говорит за масоретское чтение. К ст. 10: Ориген замечает: «После сего жених находится на ложе, он почил, как лев, как скимен львов уснул (Быт XLIX:9), чтобы потом услышать: кто возбудит его. Между тем во время сна его являются товарищи жениха — Ангелы и утешают невесту такими словами: мы не можем сделать тебе золотых украшений, ибо мы не так богаты, как жених твой, который подарил тебе золотое ожерелье» (с. 154). Adam Clarke: Commentary on the Bible - 1831 1:8: If thou know not - This appears to be the reply of the virgins. They know not exactly; and therefore direct the bride to the shepherds, who would give information. Song of Solomon (Canticles) 1:9 Albert Barnes: Notes on the Bible - 1834 1:8 The chorus, and not the king, are the speakers here. Their meaning seems to be: If thy beloved be indeed a shepherd, then seek him yonder among other shepherds, but if a king, thou wilt find him here in his royal dwelling. Song of Solomon (Canticles) 1:9 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:8: O thou: Sol 1:15, Sol 2:10, Sol 4:1, Sol 4:7, Sol 4:10, Sol 5:9, Sol 6:1, Sol 6:4-10, Sol 7:1-13; Psa 16:3, Psa 45:11, Psa 45:13; Eph 5:27; Rev 19:7, Rev 19:8 go: Pro 8:34; Jer 6:16; Co1 11:1; Heb 6:12, Heb 11:4-40, Heb 13:7; Jam 2:21, Jam 2:25; Jam 5:10; Pe1 3:6 feed: Joh 21:15 Song of Solomon (Canticles) 1:9 Carl Friedrich Keil and Franz Delitzsch 8 If thou knowest not, thou fairest of women, Go after the footprints of the flock, And feed thy kids beside the shepherds' tents. היּפה, standing in the address or call, is in the voc.; the art. was indispensable, because "the beautiful one among women" = the one distinguished for beauty among them, and thus is, according to the meaning, superlative; cf. Judg 6:15; Amos 2:16, with Judg 5:24; Lk 1:28; Ewald, 313c. The verb יפה refers to the fundamental idea: integrum, completum esse, for beauty consists in well-proportioned fulness and harmony of the members. That the ladies of the court are excited to speak thus may arise from this, that one often judges altogether otherwise of a man, whom one has found not beautiful, as soon as he begins to speak, and his countenance becomes intellectually animated. And did not, in Shulamith's countenance, the strange external swarthiness borrow a brightness from the inner light which irradiated her features, as she gave so deep and pure an expression to her longing? But the instruction which her childlike, almost childish, navete deserved, the daughters of Jerusalem do not feel disposed to give her. ידע לא signifies, often without the obj. supplied, non sapere, e.g., Ps 82:5; Job 8:9. The לך subjoined guards against this inclusive sense, in which the phrase here would be offensive. This dat. ethicus (vid., Song 2:10-11, Song 2:13, Song 2:17; Song 4:6; Song 8:14), used twice here in Song 1:8 and generally in the Song, reflects that which is said on the will of the subject, and thereby gives to it an agreeable cordial turn, here one bearing the colour of a gentle reproof: if thou knowest not to thee, - i.e., if thou, in thy simplicity and retirement, knowest it not, viz., that he whom thou thinkest thou must seek for at a distance is near to thee, and that Solomon has to tend not sheep but people, - now, then, so go forth, viz., from the royal city, and remain, although chosen to royal honours, as a shepherdess beside thine own sheep and kids. One misapprehends the answer if he supposes that they in reality point out the way to Shulamith by which she might reach her object; on the contrary, they answer her ironically, and, entering into her confusion of mind, tell her that if she cannot apprehend the position of Solomon, she may just remain what she is. עקב (Arab. 'aḳib), from עקב, to be convex, arched, is the heel; to go in the heels (the reading fluctuates between the form, with and without Dag. dirimens in ק) of one = to press hard after him, to follow him immediately. That they assign to her not goats or kids of goats, but kids, גּריּת, is an involuntary fine delicate thought with which the appearance of the elegant, beautiful shepherdess inspires them. But that they name kids, not sheep, may arise from this, that the kid is a near-lying erotic emblem; cf. Gen 38:17, where it has been fittingly remarked that the young he-goat was the proper courtesan-offering in the worship of Aphrodite (Movers' Phnizier, I 680). It is as if they said: If thou canst not distinguish between a king and shepherds, then indulge thy love-thoughts beside the shepherds' tents, - remain a country maiden if thou understandest not how to value the fortune which has placed thee in Jerusalem in the royal palace. Geneva 1599 (p) If thou knowest not, O thou fairest among women, go forth by the footsteps of the flock, and feed thy kids beside the shepherds' tents. (p) Christ speaks to his Church, bidding them that are ignorant to go to the pastors to learn. John Gill If thou know not,.... Or, "seeing thou knowest not" (m); the saints in this imperfect state know but in part, are ignorant of many things, and in some measure of themselves; for though they know much of the sinfulness and deceitfulness of their hearts, yet they know not all; and of their imperfection and weakness, yet not the whole of it; and some render the words, "if thou know not to thee", or, "for thyself", as Ainsworth; or "know not thyself" (n), as others; hence Ambrose (o) observes, that "nosce teipsum" was not originally from the Pythian oracle; Solomon had it before that, and he from Moses, Deut 4:9; Saints have not a perfect knowledge of Christ and his truths, and are sometimes at a loss to know where he is, his word is purely preached, and his ordinances faithfully administered; O thou fairest among women; these are not the words of the daughters of Jerusalem, as some think, who were not capable of giving her the following advice and directions; but of Christ himself, to whom the church applied for it; who, though black in her own eyes, and in the eyes of others, yet was fair, surpassingly fair, fairer than all others in his eye, even notwithstanding her late sinfulness and negligence; which shows the invariableness of his love; who directs her as follows; go thy way forth by the footsteps of the flock; not "from the footsteps" (p); as if it was an exhortation to depart from false teachers, their doctrine and worship, and the abettors of them, she was tempted to turn aside to; but the "footsteps" are the rule and mark by which she was to go, and on which she was to keep her eye, and steer her course by, in seeking after Christ: for by "the flock" is meant the flock of Christ; and by the "footsteps" of it the ways and ordinances in which saints walk in obedience to Christ; and who are to be followed so far as they follow him; their steps are to be trod in; and this is the readiest and most likely way to find Christ, even where saints meet together, the word is preached, and ordinances administered; and feed thy kids beside the shepherds' tents; the faithful ministers of the word, who are Christ's undershepherds, have their mission and commission from him, and are qualified by him to feed his flocks, and do feed them by the pure administration of the word and ordinances; and by the tents are meant the places of public worship, where they usually preach the Gospel, and administer ordinances. The allusion is to the tents of shepherds pitched for the convenience of feeding their flocks; and "by" or "near" (q) these the church is directed to "feed her kids", young converts weak in the faith; men of "little faith", as Aben Ezra interprets it; called "kids" or young goats, lascivious (r), and of an ill smell; because of sin in them, of an ill smell to themselves and others; and of whom the world have an ill opinion; and such on all accounts need encouragement from the church and ministers. It was common in the eastern countries, as Philo says (s) of the Arabs, not for men only to keep flocks, but women also, and young virgins; and not the common people only, but nobles; of women keeping flocks see Gen 29:9; This verse and Song 1:7 show this song to be a pastoral; since the bridegroom and bride, the principal persons in it, are represented in it as a shepherd and shepherdess. (m) "quandoquidem", Junius & Tremellius, Piscator. (n) So the Septuagint, Syriac, Arabic, and Ethiopic versions. (o) Hexaemeron. l. 6. c. 6. & in Psal. cxviii. octon. 2. p. 883. (p) So Junius & Tremellius. (q) "Juxta", V. L. Piscator, Michaelis; apud, Mercerus, Cocceius. (r) "Hoedi petulci", Virgil. Georgic. l. 4. v. 10. "Lasciva capella", Bucol. Eclog. 2. v. 64. Horat. Carmin. l. 2. Ode 15. v. 12. (s) De Vita Mosis, l. 1. p. 610. Vid. Joseph. Antiqu. l. 2. c. 11. s. 2. John Wesley If - This is Christ's answer. Go - Observe and follow the paths which my sheep have trodden before thee, my faithful servants, Abraham, and others. For the church in all ages is one and the same, and there is but one way for the substance, in which all the saints from the beginning of the world walk, Christ being the same yesterday, and to day, and forever. Feed - Take care for the feeding of all, and especially young and weak Christians. Beside - Under the conduct, and according to the instruction of my faithful shepherds, chiefly those who have gone before thee, the prophets and apostles, and in subordination to them, and to their writings, and to others whom I shall raise from time to time to feed my people. Robert Jamieson, A. R. Fausset and David Brown If--she ought to have known (Jn 14:8-9). The confession of her ignorance and blackness (Song 1:5) leads Him to call her "fairest" (Mt 12:20). Her jealousy of letting even "His companions" take the place of Himself (Song 1:7) led her too far. He directs her to follow them, as they follow Him (1Cor 11:1; Heb 6:10, Heb 6:12); to use ordinances and the ministry; where they are, He is (Jer 6:16; Mt 18:19-20; Heb 10:25). Indulging in isolation is not the way to find Him. It was thus, literally, that Zipporah found her bridegroom (Ex 2:16). The bride unhesitatingly asks the watchmen afterwards (Song 3:3). kids-- (Jn 21:15). Christ is to be found in active ministrations, as well as in prayer (Prov 11:25). shepherds' tents--ministers in the sanctuary (Ps 84:1).
1:81:8: Երիվարացն իմոց ՚ի կառսն փարաւոնի նմանեցուցի զքեզ մերձաւորդ իմ։ Օրիորդքն ցհարսնն ասեն[8642]. [8642] Ոմանք. Ձիոյն իմոյ ՚ի կառսն... նմանեցուցից։ 8 Ո՛վ իմ սիրելի, ես քեզ նմանեցրի փարաւոնի կառքին լծուած իմ երիվարներին»: Օրիորդներն ասում են Հարսին. 9 Փարաւոնին կառքերուն լծուած ձիերուն նմանցուցի քեզ, ո՛վ իմ սիրուհիս։ Երիվարացն իմոց ի կառսն փարաւոնի նմանեցուցի զքեզ, մերձաւորդ իմ: 1:8: Երիվարացն իմոց ՚ի կառսն փարաւոնի նմանեցուցի զքեզ մերձաւորդ իմ։ Օրիորդքն ցհարսնն ասեն[8642]. [8642] Ոմանք. Ձիոյն իմոյ ՚ի կառսն... նմանեցուցից։ 8 Ո՛վ իմ սիրելի, ես քեզ նմանեցրի փարաւոնի կառքին լծուած իմ երիվարներին»: Օրիորդներն ասում են Հարսին. 9 Փարաւոնին կառքերուն լծուած ձիերուն նմանցուցի քեզ, ո՛վ իմ սիրուհիս։ zohrab-1805▾ eastern-1994▾ western am▾	1:91:8 Кобылице моей в колеснице фараоновой я уподобил тебя, возлюбленная моя. 1:9 τῇ ο the ἵππῳ ιππος horse μου μου of me; mine ἐν εν in ἅρμασιν αρμα chariot Φαραω φαραω Pharaō; Farao ὡμοίωσά ομοιοω like; liken σε σε.1 you ἡ ο the πλησίον πλησιον near; neighbor μου μου of me; mine 1:9 לְ lᵊ לְ to סֻסָתִי֙ susāṯˌî סוּסָה mare בְּ bᵊ בְּ in רִכְבֵ֣י riḵᵊvˈê רֶכֶב chariot פַרְעֹ֔ה farʕˈō פַּרְעֹה pharaoh דִּמִּיתִ֖יךְ dimmîṯˌîḵ דמה be like רַעְיָתִֽי׃ raʕyāṯˈî רַעְיָה girl friend 1:9. pulchrae sunt genae tuae sicut turturis collum tuum sicut moniliaThy cheeks are beautiful as the turtledove's, thy neck as jewels. 1:9. O my love, I have compared you to my company of horsemen against the chariots of Pharaoh. 1:9. I have compared thee, O my love, to a company of horses in Pharaoh’s chariots. 9. I have compared thee, O my love, to a steed in Pharaoh’s chariots. 1:9 I have compared thee, O my love, to a company of horses in Pharaoh' s chariots: 1:8 Кобылице моей в колеснице фараоновой я уподобил тебя, возлюбленная моя. 1:9 τῇ ο the ἵππῳ ιππος horse μου μου of me; mine ἐν εν in ἅρμασιν αρμα chariot Φαραω φαραω Pharaō; Farao ὡμοίωσά ομοιοω like; liken σε σε.1 you ἡ ο the πλησίον πλησιον near; neighbor μου μου of me; mine 1:9 לְ lᵊ לְ to סֻסָתִי֙ susāṯˌî סוּסָה mare בְּ bᵊ בְּ in רִכְבֵ֣י riḵᵊvˈê רֶכֶב chariot פַרְעֹ֔ה farʕˈō פַּרְעֹה pharaoh דִּמִּיתִ֖יךְ dimmîṯˌîḵ דמה be like רַעְיָתִֽי׃ raʕyāṯˈî רַעְיָה girl friend 1:9. pulchrae sunt genae tuae sicut turturis collum tuum sicut monilia Thy cheeks are beautiful as the turtledove's, thy neck as jewels. 1:9. O my love, I have compared you to my company of horsemen against the chariots of Pharaoh. 1:9. I have compared thee, O my love, to a company of horses in Pharaoh’s chariots. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 1:9: I have compared thee - to a company of horses - This may be translated, more literally, "I have compared thee, to my mare, in the chariots or courses of Pharaoh;" and so the versions understood it. Mares, in preference to horses, were used both for riding and for chariots in the East. They are much swifter, endure more hardship. and will go longer without food, than either the stallion or the gelding. There is perhaps no brute creature in the world so beautiful as a fine well-bred horse or mare; and the finest woman in the universe, Helen, has been compared to a horse in a Thessalian chariot, by Theocritus. Idyl. 18: ver. 28: - Ὡδε και ἁ χρυσεα Ἑλενα διαφαινετ' εν ἡμιν, Πιειρη, μεγαλη, ἁτ' ανεδραμεν ογμος αρουρᾳ, Η καπῳ κυπαρισσος, η ἁρματι Θεσσαλος ἱππος. "The golden Helen, tall and graceful, appears as distinguished among us as the furrow in the field, the cypress in the garden, or the Thessalian horse in the chariot." This passage amply justifies the Hebrew bard, in the simile before us. See Jer 6:2. Song of Solomon (Canticles) 1:10 Albert Barnes: Notes on the Bible - 1834 1:9 Or, to a mare of mine in the chariots of Pharaoh I liken thee, O my friend. (The last word is the feminine form of that rendered "friend" at Sol 5:16.) The comparison of the bride to a beautiful horse is singularly like one in Theocritus, and some have conjectured that the Greek poet, having read at Alexandria the Septuagint Version of the Song, may have borrowed these thoughts from it. If so, we have here the first instance of an influence of sacred on profane literature. The simile is especially appropriate on the lips, or from the pen, of Solomon, who first brought horses and chariots from Egypt Kg1 10:28-29. As applied to the bride it expresses the stately and imposing character of her beauty. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:9: O my: Sol 2:2, Sol 2:10, Sol 2:13, Sol 4:1, Sol 4:7, Sol 5:2, Sol 6:4; Joh 15:14, Joh 15:15 to a: Kg1 10:28; Ch2 1:14-17; Isa 31:1 Song of Solomon (Canticles) 1:10 Carl Friedrich Keil and Franz Delitzsch Solomon, while he was absent during the first scene, is now present. It is generally acknowledged that the words which follow were spoken by him: 9 To a horse in the chariot of Pharaoh Do I compare thee, my love. 10 Beautiful are thy cheeks in the chains, Thy neck in the necklaces. 11 Golden chains will we make for thee, With points of silv. Till now, Shulamith was alone with the ladies of the palace in the banqueting-chamber. Solomon now comes from the banquet-hall of the men (Song 1:12); and to Song 2:7, to which this scene extends, we have to think of the women of the palace as still present, although not hearing what Solomon says to Shulamith. He addresses her, "my love:" she is not yet his bride. רעיה (female friend), from רעי (רעה), to guard, care for, tend, ethically: to delight in something particularly, to take pleasure in intercourse with one, is formed in the same way as נערה; the mas. is רעה (= ra'j), abbreviated רע, whence the fem. rǎ'yāh (Judg 11:37; Chethı̂b), as well as rē'āh, also with reference to the ground-form. At once, in the first words used by Solomon, one recognises a Philip, i.e., a man fond of horses, - an important feature in the character of the sage (vid., Sur. 38 of the Koran), - and that, one fond of Egyptian horses: Solomon carried on an extensive importation of horses from Egypt and other countries (2Chron 9:28); he possessed 1400 war-chariots and 12, 000 horsemen (3Kings 10:26); the number of stalls of horses for his chariots was still greater (3Kings 5:6) [4:26]. Horace (Ode iii. 11) compares a young sprightly maiden to a nimble and timid equa trima; Anacreon (60) addresses such an one: "thou Thracian filly;" and Theocritus says (Idyl xviii. 30, 31): "As towers the cypress mid the garden's bloom, As in the chariot proud Thessalian steed, Thus graceful rose-complexioned Helen moves." But how it could occur to the author of the Song to begin the praise of the beauty of a shepherdess by saying that she is like a horse in Pharaoh's chariot, is explained only by the supposition that the poet is Solomon, who, as a keen hippologue, had an open eye for the beauty of the horse. Egyptian horses were then esteemed as afterwards the Arabian were. Moreover, the horse was not native to Egypt, but was probably first imported thither by the Hyksos: the Egyptian name of the horse, and particularly of the mare, ses-t, ses-mut, and of the chariot, markabuta, are Semitic. (Note: Eber's Aegypten u. die B. Mose's, Bd. I pp. 221f. 226; cf. Aeg. Zeitschr. 1864, p. 26f.) סוּסה is here not equitatus (Jerome), as Hengst. maintains: "Susah does not denote a horse, but is used collectively;" while he adds, "Shulamith is compared to the whole Egyptian cavalry, and is therefore an ideal person." The former statement is untrue, and the latter is absurd. Sūs means equus, and susā may, indeed, collectively denote the stud (cf. Josh 19:5 with 1Chron 4:31), but obviously it first denotes the equa. But is it to be rendered, with the lxx and the Venet., "to my horse"? Certainly not; for the chariots of Pharaoh are just the chariots of Egypt, not of the king of Israel. The Chirek in which this word terminates is the Ch. compag., which also frequently occurs where, as here and Gen 49:11, the second member of the word-chain is furnished with a prep. (vid., under Ps 113:1-9). This i is an old genitival ending, which, as such, has disappeared from the language; it is almost always accented as the suff. Thus also here, where the Metheg shows that the accent rests on the ult. The plur. רכבי, occurring only here, is the amplificative poetic, and denotes state equipage. דּמּה is the trans. of דּמה, which combines the meanings aequum and aequalem esse. Although not allegorizing, yet, that we may not overlook the judiciousness of the comparison, we must remark that Shulamith is certainly a "daughter of Israel;" a daughter of the people who increased in Egypt, and, set free from the bondage of Pharaoh, became the bride of Jahve, and were brought by the law as a covenant into a marriage relation to Him. The transition to Song 1:10 is mediated by the effect of the comparison; for the head-frame of the horse's bridle, and the poitral, were then certainly, must as now, adorned with silken tassels, fringes, and other ornaments of silver (vid., Lane's Modern Egypt, I 149). Jerome, absurdly, after the lxx: pulchrae sunt genae tuae sicut turturis. The name of the turtle, תּוּד, redupl. turtur, is a pure onomatopoeia, which has nothing to do with תּוּר, whence דּוּר, to go round about, or to move in a circle; and turtle-dove's cheeks - what absurdity! Birds have no cheeks; and on the sides of its neck the turtle-dove has black and white variegated feathers, which also furnishes no comparison for the colour of the cheeks. תּורים are the round ornaments which hang down in front on both sides of the head-band, or are also inwoven in the braids of hair in the forehead; תּוּר, circumire, signifies also to form a circle or a row; in Aram. it thus denotes, e.g., the hem of a garment and the border round the eye. In נאווּ (vid., at 5a) the Aleph is silent, as in לאמר, אכל. חרוּזים are strings of pearls as a necklace; for the necklace (Arab. kharaz) consists of one or more, for the most part, of three rows of pearls. The verb חרז signifies, to bore through and to string together; e.g., in the Talm., fish which one strings on a rod or line, in order to bring them to the market. In Heb. and Aram. the secondary sense of stringing predominates, so that to string pearls is expressed by חרז, and to bore through pearls, by קדח; in Arab., the primary meaning of piercing through, e.g., michraz, a shoemaker's awl. After Song 1:11, one has to represent to himself Shulamith's adorning as very simple and modest; for Solomon seeks to make her glad with the thought of a continued residence at the royal court by the promise of costly and elegant ornaments. Gold and silver were so closely connected in ancient modes of representation, that in the old Aegypt. silver was called nub het, or white gold. Gold derived its name of זהב from its splendour, after the witty Arab. word zahab, to go away, as an unstable possession; silver is called כּסף, from כּסף, scindere, abscindere, a piece of metal as broken off from the mother-stone, like the Arab. dhuḳrat, as set free from the lump by means of the pickaxe (cf. at Ps 19:11; Ps 84:3). The name of silver has here, not without the influence of the rhythm (Song 8:9), the article designating the species; the Song frequently uses this, and is generally in using the art. not so sparing as poetry commonly is. (Note: The art. denoting the idea of species in the second member of the st. const. standing in the sing. without a determining reference to the first, occurs in Song 1:13, "a bundle of (von) myrrh;" Song 1:14, "a cluster of (von) the cyprus-flower;" Song 4:3, "a thread of (von) scarlet," "a piece of pomegranate;" Song 5:13, "a bed of balm" (but otherwise, Song 6:2), Song 7:9, "clusters of the vine;" Song 7:3, "a bowl of roundness" (which has this property); Song 7:10, "wine (of the quality) of goodness;" cf. Song 8:2, "wine the (= of the) spicing." It also, in cases where the defined species to which the first undefined member of the st. const. belongs, stands in the pl.: Song 2:9, Song 2:17; Song 8:14, "like a young one of the hinds;" Song 4:1; Song 6:5, "a herd of goats;" Song 4:2, "a flock of shorn sheep;" Song 6:6, "a flock of lambs," i.e., consisting of individuals of this kind. Also, when the second member states the place where a thing originates or is found, the first often remains indeterminate, as one of that which is there found, or a part of that which comes from thence: Song 2:1, "a meadow-saffron of Sharon," "a lily of the valleys;" Song 3:9, "the wood of Lebanon." The following are doubtful: Song 4:4, "a thousand bucklers;" and Song 7:5, "a tower of ivory;" less so Song 7:1, "the dance of Mahanaim." The following are examples of a different kind: Gen 16:7, "a well of water;" Deut 22:19, "a damsel of Israel;" Ps 113:9, "a mother of children;" cf. Gen 21:28.) עם makes prominent the points of silver as something particular, but not separate. In נישׂה, Solomon includes himself among the other inhabitants, especially the women of the palace; for the plur. majest. in the words of God of Himself (frequently in the Koran), or persons of rank of themselves (general in the vulgar Arab.), is unknown in the O.T. They would make for her golden globules or knobs with (i.e., provided with ...; cf. Ps 89:14) points of silver sprinkled over them, - which was a powerful enticement for a plain country damsel. Geneva 1599 I have compared thee, O my love, to a company of horses in Pharaoh's (q) chariots. (q) For your spiritual beauty and excellency there was no worldly treasure to be compared to you. John Gill I have compared thee, O my love,.... The church having taken the direction of Christ, had now found him, and was with him; and when for her encouragement and comfort he greets her as his love, an appellation very usual among lovers; and in the chastest sense between husband and wife; the church was Christ's love, being both the object and subject of it; to whom he had showed love, and whose love was shed abroad in her heart; or "my friend" (t), another name used among lovers; there is a mutual friendship between Christ and his people; they are Christ's friends, and he is theirs, Song 5:1. The Septuagint render it "my neighbour", whom Christ loves as himself; and they dwell near each other; he dwells in them, and they in him, Jn 6:56; and here are compared by him to a company of horses in Pharaoh's chariots; or "I have likened thee", or reckoned thee like (u); formed such an image of thee in my mind, with regard to some peculiar excellencies in her which agreed therewith: or to "my mare" (w), as some translate the word, which ran in one of his chariots, called Pharaoh's chariot; because perhaps it was made a present of to him by Pharaoh king of Egypt, his father in law, for which he had a particular regard, as Alexander for his Bucephalus; nor is such a comparison of a woman a disagreeable one, since, as Marckius observes, many women have had their names from the horse, because of some celebrated excellency in them (x); and Theocritus (y) compares Queen Helena to a Thessalian horse in a chariot; and it is thought he took the hint from this song, as admiring it; so, by others (z), persons are compared to mares for their beautiful form. Christ's church and people be compared to "the horse" for their strength, majesty, and comeliness; they are strong in Christ, and in his grace, and of an undaunted courage in bearing hardships, reproaches, and persecutions for his sake, and in fighting the Lord's battles; and are stately and majestic, especially a company of them in Gospel order, Song 6:4; and are very comely and beautiful in their trappings, clothed with the righteousness of Christ, and the graces of his Spirit; and to a "company" of them, a collection of goodly ones, as Egyptian ones, reckoned the best; and those in Pharaoh's chariot best of all; choice, costly, well fed, and well taken care of; and not wild and loose, but coupled and joined together in a chariot, all drawing one way. Christ's church and people are a choice and select company, distinguished from others by the grace of God; cost a great price, the blood of Christ; are well fed with the finest of the wheat; and are under the care both of angels and Gospel ministers; and look very beautiful as under the yoke of Christ, and joined together in Gospel bonds, being of the same faith and judgment; drawing one way, striving together for the faith of the Gospel, and endeavouring to keep the unity of the spirit in the bond of peace. (t) "amica mea", Pagninus, Montanus, Tigurine version, Mercerus, Michaelis. (u) "similem te judico", Tigurine version. (w) , Sept. "equae meae", Pagninus, Montanus, Gussetius, p. 551. so Aben Ezra, Syriac and Arabic versions; "equabus", Piscator. (x) As Hippo, Hippe, Hippia, Hippodomia, Hippothoe, Hipponoe, Mercippe, Alcippe, Archippe. (y) Idyll. 18. v. 29. (z) , Theognis Sententiae, v. 257. '- Phocylides. So by Plato in Hippias Major, p. 1250. & Horat. Carmin. l. 3. Ode 11. v. 9. John Wesley Compared thee - For strength and courage, to overcome all thine enemies. For horses are famous for that property, and the strength of the battle was then thought to consist much in horses, and chariots, especially in a company or multitude of them. And the church in this book is represented not only as fair and beautiful, but also as terrible to her enemies. Robert Jamieson, A. R. Fausset and David Brown horses in Pharaoh's chariots--celebrated for beauty, swiftness, and ardor, at the Red Sea (Ex 14:15). These qualities, which seem to belong to the ungodly, really belong to the saints [MOODY STUART]. The allusion may be to the horses brought at a high price by Solomon out of Egypt (2Chron 1:16-17). So the bride is redeemed out of spiritual Egypt by the true Solomon, at an infinite price (Is 51:1; 1Pet 1:18-19). But the deliverance from Pharaoh at the Red Sea accords with the allusion to the tabernacle (Song 1:5; Song 3:6-7); it rightly is put at the beginning of the Church's call. The ardor and beauty of the bride are the point of comparison; (Song 1:4) "run"; (Song 1:5) "comely." Also, like Pharaoh's horses, she forms a great company (Rev_ 19:7, Rev_ 19:14). As Jesus Christ is both Shepherd and Conqueror, so believers are not only His sheep, but also, as a Church militant now, His chariots and horses (Song 6:4).
1:91:9: Քանզի գեղեցկացան ծնօտք քո իբրեւ զտատրակի. պարանոց քո իբրեւ զմանեակս։ 9 «Գեղեցիկ են քո ծնօտները տատրակի ծնօտների նման, եւ գեղեցիկ է քո պարանոցը, ասես մանեակներով զարդարուած լինի: 10 Քու այտերդ զարդերով գեղեցիկ են Եւ քու պարանոցդ՝ քառամանեակներով։ ^[12]Օրիորդքն ցհարսն ասեն.`` ^[13]Քանզի գեղեցկացան ծնօտք քո իբրեւ զտատրակի``, պարանոց քո իբրեւ զմանեակս: 1:9: Քանզի գեղեցկացան ծնօտք քո իբրեւ զտատրակի. պարանոց քո իբրեւ զմանեակս։ 9 «Գեղեցիկ են քո ծնօտները տատրակի ծնօտների նման, եւ գեղեցիկ է քո պարանոցը, ասես մանեակներով զարդարուած լինի: 10 Քու այտերդ զարդերով գեղեցիկ են Եւ քու պարանոցդ՝ քառամանեակներով։ zohrab-1805▾ eastern-1994▾ western am▾	1:101:9 Прекрасны ланиты твои под подвесками, шея твоя в ожерельях; 1:10 τί τις.1 who?; what? ὡραιώθησαν ωραιουμαι cheek σου σου of you; your ὡς ως.1 as; how τρυγόνες τρυγων turtledove τράχηλός τραχηλος neck σου σου of you; your ὡς ως.1 as; how ὁρμίσκοι ορμισκος signet cord 1:10 נָאו֤וּ nāwˈû נאה be lovely לְחָיַ֨יִךְ֙ lᵊḥāyˈayiḵ לְחִי jaw בַּ ba בְּ in † הַ the תֹּרִ֔ים ttōrˈîm תֹּור turn צַוָּארֵ֖ךְ ṣawwārˌēḵ צַוָּאר neck בַּ ba בְּ in † הַ the חֲרוּזִֽים׃ ḥᵃrûzˈîm חֲרוּזִים string of shells 1:10. murenulas aureas faciemus tibi vermiculatas argentoWe will make thee chains of gold, inlaid with silver. 1:10. Your cheeks are beautiful, like those of a turtledove. Your neck is like a bejeweled collar. 1:10. Thy cheeks are comely with rows [of jewels], thy neck with chains [of gold]. 10. Thy cheeks are comely with plaits , thy neck with strings of jewels 1:10 Thy cheeks are comely with rows [of jewels], thy neck with chains: 1:9 Прекрасны ланиты твои под подвесками, шея твоя в ожерельях; 1:10 τί τις.1 who?; what? ὡραιώθησαν ωραιουμαι cheek σου σου of you; your ὡς ως.1 as; how τρυγόνες τρυγων turtledove τράχηλός τραχηλος neck σου σου of you; your ὡς ως.1 as; how ὁρμίσκοι ορμισκος signet cord 1:10 נָאו֤וּ nāwˈû נאה be lovely לְחָיַ֨יִךְ֙ lᵊḥāyˈayiḵ לְחִי jaw בַּ ba בְּ in † הַ the תֹּרִ֔ים ttōrˈîm תֹּור turn צַוָּארֵ֖ךְ ṣawwārˌēḵ צַוָּאר neck בַּ ba בְּ in † הַ the חֲרוּזִֽים׃ ḥᵃrûzˈîm חֲרוּזִים string of shells 1:10. murenulas aureas faciemus tibi vermiculatas argento We will make thee chains of gold, inlaid with silver. 1:10. Your cheeks are beautiful, like those of a turtledove. Your neck is like a bejeweled collar. 1:10. Thy cheeks are comely with rows [of jewels], thy neck with chains [of gold]. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 1:10: Thy cheeks are comely - D'Arvieux has remarked that "the Arabian ladies wear a great many pearls about their necks and caps. They have golds chains about their necks which hang down upon their bosoms with strings of coloured gauze; the gauze itself bordered with zechins and other pieces of gold coin, which hang upon their foreheods and both cheeks. The ordinary women wear small silver coins, with which they cover their forehead-piece like fish scales, as this is one of the principal ornaments of their faces." I have seen their essence bottles ornamented with festoons of aspers, and small pieces of silver pearls, beads, etc. One of these is now before me. Song of Solomon (Canticles) 1:11 Albert Barnes: Notes on the Bible - 1834 1:10 , Sol 1:11 Rows ... borders - The same Hebrew word in both places; ornaments forming part of the bride's head-dress, probably strings of beads or other ornaments descending on the cheeks. The introduction of "jewels" and "gold" in Sol 1:10 injures the sense and destroys the climax of Sol 1:11, which was spoken by a chorus (hence "we," not "I," as when the king speaks, Sol 1:9). They promise the bride ornaments more worthy and becoming than the rustic attire in which she has already such charms for the king: "Ornaments of gold will we make for thee with studs (or 'points') of silver." The "studs" are little silver ornaments which it is proposed to affix to the golden (compare Pro 25:12), or substitute for the strung beads of the bride's necklace. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:10: thy cheeks: Gen 24:22, Gen 24:47; Isa 3:18-21; Eze 16:11-13; Pe2 1:3, Pe2 1:4 thy neck: Sol 4:9; Gen 41:42; Num 31:50; Pro 1:9; Pe1 3:4 Song of Solomon (Canticles) 1:11 John Gill Thy cheeks are comely with rows of jewels,.... Or "beautiful as turtledoves", as the Septuagint; or it may be rendered "with turtles", since the word "jewels" is not in the text; not with images of turtles on the bridles of the horses before mentioned, as Aben Ezra; but rather some ornaments of women having such images on them may be meant, called "turtles", or "turturellas"; they seem to me to be the same with the earrings, which being fastened to a thin plate of gold or silver, which went across the forehead, or to a ribbon bound on it, as Aben Ezra on Gen 24:22; observes, hung down by the ears in rows on both sides of the cheeks, and made but one ornament; as they did when another jewel from the same plate or ribbon hung down from the forehead to the nose, called a nose jewel, Ezek 16:12; (a); and such an ornament, consisting of these several parts, Abraham's servant is said to put upon the face or cheeks of Rebekah, Gen 24:47; and these may respect the gifts and graces of the Spirit of God, with which the church is ornamented; and are many and various, and are orderly and regularly disposed, and make very comely and lovely, and may be further described in the next clause; thy neck with chains of gold; the word "gold" not being in the text, the chains may be understood, as they commonly are by the Jewish writers, of precious stones; as pearls bored and strung, which make a necklace; so Stockius (b) interprets it of an ornament of pearls and precious stones, orderly disposed and put about the neck, in use with great personages; so the eldest daughter of Priamus had, "collo monile baccatum" (c), a pearl necklace, which Aeneas made a present of to Dido; such was the chain of gold, beset with amber, presented to Penelope by her suitors, which shone like the sun (d). The church has her golden chain, or pearl necklace; which are either the graces of the Spirit, so linked together, that where there is one there are all; and which consists of those ten links, or pearls, faith, hope, love, repentance, humility, patience, self-denial, contentment in every state, spiritual knowledge, longsuffering, or forbearance; sincerity goes through them all. Or else the spiritual blessings of the covenant of grace, with which the church and all the saints are blessed in Christ at once, and with one and all; and which golden chain of salvation, one link of which cannot be broken, is excellently described by the apostle in Rom 8:30. (a) Vid. Hieronym. in ibid. (b) Clavis Ling. S. p. 387. (c) Virgil. Aeneid. 1. v. 650. (d) Homer. Odyss. 18. v. 295. John Wesley Jewels - Which being fastened to the heads of brides, used to hang down upon their cheeks, in those times. He mentions the cheeks, as the chief seat of beauty. Chains - Whereby, as well as by the rows of jewels: he may seem to design all those persons and things wherewith the church is made beautiful in the eyes of God, and of men, such as excellent ministers, and saints, righteous laws, holy ordinances, and the gifts and graces of God's spirit. Robert Jamieson, A. R. Fausset and David Brown rows of jewels-- (Ezek 16:11-13). OLERIUS says, Persian ladies wear two or three rows of pearls round the head, beginning on the forehead and descending down to the cheeks and under the chin, so that their faces seem to be set in pearls (Ezek 16:11). The comparison of the horses (Song 1:9) implies the vital energy of the bride; this verse, her superadded graces (Prov 1:9; Prov 4:9; Ti1 2:9; 2Pet 1:5).
1:101:10: Նմանութի՛ւն ոսկւոյ արասցուք քեզ՝ հանդերձ կիտուածովք արծաթոյ[8643], [8643] Ոմանք. Նմանութեամբ ոսկւոյ... քեզ հանդերձս, կիտ՛՛։ Եւ ոմանք. Արասցուք զքեզ՝ հան՛՛։ 10 Մենք քեզ կը զուգենք ոսկէ զարդի պէս, որ ընդելուզուած է արծաթէ կիտուածքներով, 11 Քեզի ոսկեղէն զարդեր պիտի շինենք Արծաթէ կիտուածներով։ ^[14]Նմանութիւն ոսկւոյ արասցուք քեզ` հանդերձ կիտուածովք ^[15]արծաթոյ: 1:10: Նմանութի՛ւն ոսկւոյ արասցուք քեզ՝ հանդերձ կիտուածովք արծաթոյ[8643], [8643] Ոմանք. Նմանութեամբ ոսկւոյ... քեզ հանդերձս, կիտ՛՛։ Եւ ոմանք. Արասցուք զքեզ՝ հան՛՛։ 10 Մենք քեզ կը զուգենք ոսկէ զարդի պէս, որ ընդելուզուած է արծաթէ կիտուածքներով, 11 Քեզի ոսկեղէն զարդեր պիտի շինենք Արծաթէ կիտուածներով։ zohrab-1805▾ eastern-1994▾ western am▾	1:111:10 золотые подвески мы сделаем тебе с серебряными блестками. 1:11 ὁμοιώματα ομοιωμα likeness χρυσίου χρυσιον gold piece; gold leaf ποιήσομέν ποιεω do; make σοι σοι you μετὰ μετα with; amid στιγμάτων στιγμα puncture τοῦ ο the ἀργυρίου αργυριον silver piece; money 1:11 תֹּורֵ֤י tôrˈê תֹּור turn זָהָב֙ zāhˌāv זָהָב gold נַעֲשֶׂה־ naʕᵃśeh- עשׂה make לָּ֔ךְ llˈāḵ לְ to עִ֖ם ʕˌim עִם with נְקֻדֹּ֥ות nᵊquddˌôṯ נְקֻדָּה glass-bead הַ ha הַ the כָּֽסֶף׃ kkˈāsef כֶּסֶף silver 1:11. dum esset rex in accubitu suo nardus mea dedit odorem suumWhile the king was at his repose, my spikenard sent forth the odour thereof. 1:11. Chorus to Bride: We will fashion for you chains of gold, accented with reddened silver. 1:11. We will make thee borders of gold with studs of silver. 11. We will make thee plaits of gold with studs of silver. 1:11 We will make thee borders of gold with studs of silver: 1:10 золотые подвески мы сделаем тебе с серебряными блестками. 1:11 ὁμοιώματα ομοιωμα likeness χρυσίου χρυσιον gold piece; gold leaf ποιήσομέν ποιεω do; make σοι σοι you μετὰ μετα with; amid στιγμάτων στιγμα puncture τοῦ ο the ἀργυρίου αργυριον silver piece; money 1:11 תֹּורֵ֤י tôrˈê תֹּור turn זָהָב֙ zāhˌāv זָהָב gold נַעֲשֶׂה־ naʕᵃśeh- עשׂה make לָּ֔ךְ llˈāḵ לְ to עִ֖ם ʕˌim עִם with נְקֻדֹּ֥ות nᵊquddˌôṯ נְקֻדָּה glass-bead הַ ha הַ the כָּֽסֶף׃ kkˈāsef כֶּסֶף silver 1:11. dum esset rex in accubitu suo nardus mea dedit odorem suum While the king was at his repose, my spikenard sent forth the odour thereof. 1:11. Chorus to Bride: We will fashion for you chains of gold, accented with reddened silver. 1:11. We will make thee borders of gold with studs of silver. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 11-13. Стих 11-й сторонники так называемой «гипотезы пастуха» понимали, как обращение Невесты не к Соломону, а к другому (Эвальд, Вайгингер и др. ) своему возлюбленному — неизвестному пастуху, объясняя данный стих так: пока царь был в отсутствии (на охоте, на войне, в лагере) и не отягощал меня своими ласками, я была счастлива воспоминанием о далеком друге. Но на самом деле текст говорит не об отсутствии, а о присутствии царя Соломона за столом своим (LXX: en anaklisei autou, Vulg. in accubito suo. Слав. на восклонении своем), вообще у своего домашнего очага. Поэтому в ст. нужно видеть речь Невесты о любви своей именно к Соломону, причем эта любовь образно представляется под ароматом нарда. Нард (см. еще Песнь IV:13–14) — благовонное растение в северной и восточной Индии из семейства валериановых (Valeriana Nardostachys tatamansi), из которого приготовлялось сильно благоухающее и весьма ценное масло (Ин ХII:3: сл. ), которым на востоке помазывались на пирах. В упоминании Невесты о благовонии нарда (ст. 11) Ориген и Иероним видят типическое изображение помазания тела Спасителя Мариею нардовым миром незадолго до страданий (с. 156–157). Но источником своего благовония любви Невеста представляет своего Возлюбленного, т. е. Соломона, которого она сравнивает с мирровым пучком у грудей ее (ст. 12) и с кистью кипера, подобной кисти винограда в садах Енгедских (ст. 13). Мирра (евр. мор) или смирна (греч. ) — резко благовонная смола, цвета изжелта-белого и красноватого, в жидком и твердом виде; добывается из дерева (Balsamodendron Муrrha Nees), растущего в Индии, Египте и Нубии, но, быть может, Соломоном разводившегося и в своих садах (ср. Песнь IV:6, 14; V:1: см. Еккл II:5). Употреблялась для курений и умащений на пирах и в спальнях богатых женщин (Песнь V:5; Иc XLIV:9; Притч VII:17), как парфюмерное средство клалась (порошок) в складки платья (Пс XLIV:9). Затем, как у египтян, смирна употреблялась при бальзамировании, так у евреев, по крайней мере, во время Иисуса Христа, трупы умерших умащались смирною. Особенно высокий сорт смирны у греков назывался stacth (см. Песнь I:13: по LXX и слав. ст. 12). Кипер (евр. кофер, греч. kuproV) (ср. IV:13), по-арабски Ал-хенна, — благовонный в Египте, Персии, Аравии, Ост-Индии, в ботанике Lawsonia alba. Цветы кипера напоминают грозди виноградной кисти, имеют бело-желтый цвет и запах, напоминающий запах резеды; любимые цветы восточной женщины. Из высушенных и истолченных лепестков приготовляются употребительнейшие на древнем и новом востоке румяна женщин. Кустарники кипера, вероятно, насаждены были Соломоном в садах Енгедских. Енгадди или Ен Геди (И. Нав XV:62; Иез ХLII:10; 1: Цар ХXIV; Onomast. 401), теперь Айн-Джиди, — город на юго-востоке Палестины, на оазисе близ западного берега Мертвого моря (См. Толков. Библию, т. II, с. 337: и 402). Adam Clarke: Commentary on the Bible - 1831 1:11: Borders of gold - I have observed several of the handkerchiefs, shawls, and head attire of the Eastern women, curiously and expensively worked in the borders with gold and silver, and variously coloured silk, which has a splendid effect. Song of Solomon (Canticles) 1:12 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:11: Sol 8:9; Gen 1:26; Psa 149:4; Eph 5:25-27; Phi 3:21 Song of Solomon (Canticles) 1:12 John Gill We will make thee borders of gold with studs of silver. Christ here in his own name, and in the name of the other two divine Persons, promises to the church a greater glory than as yet she had enjoyed; and seems to have respect to the Gospel dispensation; for by "golden borders" studded with "silver" may be meant the ordinances of the Gospel, preferable to those under the law; and therefore said to be of "gold and silver", for their glory, splendour, and durableness: or else the doctrines of the Gospel, being of more worth than thousands of gold and silver; and being called "borders", or rather "rows" (e), may denote their orderly disposition and connection, their harmony and agreement with and dependence on each other: and the Gospel is full of silver "specks" or "studs" of exceeding great and precious promises; a variety of them useful and pleasant; a greater measure of the grace of the Spirit may be here promised: or the "borders" may intend the groundwork of the church's faith and hope, the justifying righteousness of Christ, more clearly revealed; and the "studs of silver" the curious work of sanctification, more enlarged and increased; and so take in both Christ's righteousness imputed to her, and his grace implanted in her; but perhaps these phrases may be best of all understood of the New Jerusalem state, and of the ultimate glory of the saints in heaven, sometimes set forth by such similes, Is 54:11. Both grace and glory are given by Christ, and in which all the three divine Persons are concerned; for not angels, nor the daughters of Jerusalem, are here the speakers, to whom such things promised cannot agree; nor God, speaking after the manner of men, and for honour's sake, is designed: but the trinity of Persons, Father, Son, and Spirit, are meant; the ordinances are of their institution, and administered in their name, Mt 28:19; they have all a concern it, the Gospel and the doctrines of it, which is called the Gospel of God, and the Gospel, of Christ, and the ministering of the Spirit; the grace of God, in regeneration and conversion, is sometimes ascribed to one and sometimes to another; and an increase of it in the heart is wished for from all three, Rev_ 1:4; and they have a hand in all the glory the saints shall enjoy hereafter: the Father has prepared the kingdom from the foundation of the world; the Son has made way for it by his obedience, sufferings, and death; and the Spirit is the earnest of it, makes meet for it, and introduces into it. (e) "ordines", Marckius, Michaelis. John Wesley We - I and my father. Will make - Beautiful and honourable ornaments. Robert Jamieson, A. R. Fausset and David Brown We--the Trinity implied by the Holy Ghost, whether it was so by the writer of the Song or not (Gen 1:26; Prov 8:30; Prov 30:4). "The Jews acknowledged God as king, and Messiah as king, in interpreting the Song, but did not know that these two are one" [LEIGHTON]. make--not merely give (Eph 2:10). borders of gold, with studs of silver--that is, "spots of silver"--Jesus Christ delights to give more "to him that hath" (Mt 25:29). He crowns His own work in us (Is 26:12). The "borders" here are equivalent to "rows" (Song 1:10); but here, the King seems to give the finish to her attire, by adding a crown (borders, or circles) of gold studded with silver spots, as in Esther 2:17. Both the royal and nuptial crown, or chaplet. The Hebrew for "spouse" (Song 4:8) is a crowned one (Ezek 16:12; Rev_ 2:10). The crown is given at once upon conversion, in title, but in sensible possession afterwards (Ti2 4:8).
1:111:11: մինչեւ արքա՛յ ՚ի գիրկս իւր ընկալցի զքեզ։ Հարսնն ցիւր անձնն, եւ ցփեսայն ասէ. Նարդոս իմ ե՛տ զհոտ իւր[8644]. [8644] Ոմանք. Մինչեւ թագաւորն ՚ի գիրկս ընկալցի։ Նարդոս իմ բուրեաց զհոտ։ 11 մինչեւ որ արքան քեզ իր գիրկն առնի»: Հարսն ասում է իր եւ Փեսայի մասին. 12 Երբ թագաւորը սեղանն էր, Իմ նարդոսս իր հոտը բուրեց։ մինչեւ արքայ ի գիրկս իւր ընկալցի զքեզ: Հարսնն ցիւր անձնն եւ ցփեսայն ասէ. Նարդոս`` իմ ետ զհոտ իւր: 1:11: մինչեւ արքա՛յ ՚ի գիրկս իւր ընկալցի զքեզ։ Հարսնն ցիւր անձնն, եւ ցփեսայն ասէ. Նարդոս իմ ե՛տ զհոտ իւր[8644]. [8644] Ոմանք. Մինչեւ թագաւորն ՚ի գիրկս ընկալցի։ Նարդոս իմ բուրեաց զհոտ։ 11 մինչեւ որ արքան քեզ իր գիրկն առնի»: Հարսն ասում է իր եւ Փեսայի մասին. 12 Երբ թագաւորը սեղանն էր, Իմ նարդոսս իր հոտը բուրեց։ zohrab-1805▾ eastern-1994▾ western am▾	1:121:11 Доколе царь был за столом своим, нард мой издавал благовоние свое. 1:12 ἕως εως till; until οὗ ος who; what ὁ ο the βασιλεὺς βασιλευς monarch; king ἐν εν in ἀνακλίσει ανακλισις he; him νάρδος ναρδος nard μου μου of me; mine ἔδωκεν διδωμι give; deposit ὀσμὴν οσμη scent αὐτοῦ αυτος he; him 1:12 עַד־ ʕaḏ- עַד unto שֶׁ֤ šˈe שַׁ [relative] הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king בִּ bi בְּ in מְסִבֹּ֔ו mᵊsibbˈô מֵסַב surrounding נִרְדִּ֖י nirdˌî נֵרְדְּ nard נָתַ֥ן nāṯˌan נתן give רֵיחֹֽו׃ rêḥˈô רֵיחַ scent 1:12. fasciculus murrae dilectus meus mihi inter ubera mea commorabiturA bundle of myrrh is my beloved to me, he shall abide between my breasts. 1:12. Bride to Chorus: While the king was taking his rest, my aromatic ointment sent forth its odor. 1:12. While the king [sitteth] at his table, my spikenard sendeth forth the smell thereof. 12. While the king sat at his table, my spikenard sent forth its fragrance. 1:12 While the king [sitteth] at his table, my spikenard sendeth forth the smell thereof: 1:11 Доколе царь был за столом своим, нард мой издавал благовоние свое. 1:12 ἕως εως till; until οὗ ος who; what ὁ ο the βασιλεὺς βασιλευς monarch; king ἐν εν in ἀνακλίσει ανακλισις he; him νάρδος ναρδος nard μου μου of me; mine ἔδωκεν διδωμι give; deposit ὀσμὴν οσμη scent αὐτοῦ αυτος he; him 1:12 עַד־ ʕaḏ- עַד unto שֶׁ֤ šˈe שַׁ [relative] הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king בִּ bi בְּ in מְסִבֹּ֔ו mᵊsibbˈô מֵסַב surrounding נִרְדִּ֖י nirdˌî נֵרְדְּ nard נָתַ֥ן nāṯˌan נתן give רֵיחֹֽו׃ rêḥˈô רֵיחַ scent 1:12. fasciculus murrae dilectus meus mihi inter ubera mea commorabitur A bundle of myrrh is my beloved to me, he shall abide between my breasts. 1:12. Bride to Chorus: While the king was taking his rest, my aromatic ointment sent forth its odor. 1:12. While the king [sitteth] at his table, my spikenard sendeth forth the smell thereof. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 12 While the king sitteth at his table, my spikenard sendeth forth the smell thereof. 13 A bundle of myrrh is my wellbeloved unto me; he shall lie all night betwixt my breasts. 14 My beloved is unto me as a cluster of camphire in the vineyards of Engedi. 15 Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes. 16 Behold, thou art fair, my beloved, yea, pleasant: also our bed is green. 17 The beams of our house are cedar, and our rafters of fir. Here the conference is carried on between Christ and his spouse, and endearments are mutually exchanged. I. Believers take a great complacency in Christ, and in communion with him. To you that believe he is precious, above any thing in this world, 1 Pet. ii. 7. Observe, 1. The humble reverence believers have for Christ as their Sovereign, v. 12. He is a King in respect both of dignity and dominion; he wears the crown of honour, he bears the sceptre of power, both which are the unspeakable satisfaction of all his people. This King has his royal table spread in the gospel, in which is made for all nations a feast of fat things, Isa. xxv. 6. Wisdom has furnished her table, Prov. ix. 1. He sits at this table to see his guests (Matt. xxii. 11), to see that nothing be wanting that is fit for them; he sups with them and they with him (Rev. iii. 20); he has fellowship with them and rejoices in them; he sits at his table to bid them welcome, and to carve for them, as Christ broke the five loaves and gave to his disciples, that they might distribute to the multitude. He sits there to receive petitions, as Ahasuerus admitted Esther's petition at the banquet of wine. He has promised to be present with his people in his ordinances always. Then believers do him all the honour they can, and study how to express their esteem of him and gratitude to him, as Mary did when she anointed his head with the ointment of spikenard that was very costly, one pound of it worth three hundred pence, and so fragrant that the house was filled with the pleasing odour of it (John xii. 3), which story seems as if it were designed to refer to this passage, for Christ was then sitting at table. When good Christians, in any religious duty, especially in the ordinance of the Lord's supper, where the King is pleased, as it were, to sit with us at his own table, have their graces exercised, their hearts broken by repentance, healed by faith, and inflamed with holy love and desires toward Christ, with joyful expectations of the glory to be revealed, then the spikenard sends forth the smell thereof. Christ is pleased to reckon himself honoured by it, and to accept of it as an instance of respect to him, as it was in the wise men of the east, who paid their homage to the new-born King of the Jews by presenting to him frankincense and myrrh. The graces of God's Spirit in the hearts of believers are exceedingly precious in themselves and pleasing to Christ, and his presence in ordinances draws them out into act and exercise. If he withdraw, graces wither and languish, as plants in the absence of the sun; if he approach, the face of the soul is renewed, as of the earth in the spring; and then it is time to bestir ourselves, that we may not lose the gleam, not lose the gale; for nothing is done acceptably but what grace does, Heb. xii. 28. 2. The strong affection they have for Christ as their beloved, their well-beloved, v. 13. Christ is not only beloved by all believing souls, but is their well-beloved, their best-beloved, their only beloved; he has that place in their hearts which no rival can be admitted to, the innermost and uppermost place. Observe, (1.) How Christ is accounted of by all believers: He is a bundle of myrrh and a cluster of camphire, something, we may be sure, nay, every thing, that is pleasant and delightful. The doctrine of his gospel, and the comforts of his Spirit, are very refreshing to them, and they rest in his love; none of all the delights of sense are comparable to the spiritual pleasure they have in meditating on Christ and enjoying him. There is a complicated sweetness in Christ and an abundance of it; there is a bundle of myrrh and a cluster of camphire. We are not straitened in him whom there is all fulness. The word translated camphire is copher, the same word that signifies atonement or propitiation. Christ is a cluster of merit and righteousness to all believers; therefore he is dear to them because he is the propitiation for their sins. Observe what stress the spouse lays upon the application: He is unto me, and again unto me, all that is sweet; whatever he is to others, he is so to me. He loved me, and gave himself for me. He is my Lord, and my God. (2.) How he is accepted: He shall lie all night between my breasts, near my heart. Christ lays the beloved disciples in his bosom; why then should not they lay their beloved Saviour in their bosoms? Why should not they embrace him with both arms, and hold him fast, with a resolution never to let him go? Christ must dwell in the heart (Eph. iii. 17), and, in order to that, the adulteries must be put from between the breasts (Hos. ii. 2), no pretender must have his place in the soul. He shall be as a bundle of myrrh, or perfume bag, between my breasts, always sweet to me; or his effigies in miniature, his love-tokens, shall be hung between my breasts, according to the custom of those that are dear to each other. He shall not only be laid their for a while, but shall lie there, shall abide there. II. Jesus Christ has a great complacency in his church and in every true believer; they are amiable in his eyes (v. 15): Behold, thou art fair, my love; and again, Behold, thou art fair. He says this, not to make her proud (humility is one principal ingredient in spiritual beauty), but, 1. To show that there is a real beauty in holiness, that all who are sanctified are thereby beautified; they are truly fair. 2. That he takes great delight in that good work which his grace has wrought on the souls of believers; so that though they have their infirmities, whatever they think of themselves, and the world thinks of them, he thinks them fair. He calls them friends. The hidden man of the heart, in that which is not corruptible, is in the sight of God of great price, 1 Pet. iii. 4. 3. To comfort weak believers, who are discouraged by their own blackness; let them be told again and again that they are fair. 4. To engage all who are sanctified to be very thankful for that grace which has made them fair, who by nature were deformed, and changed the Ethiopian's skin. One instance of the beauty of the spouse is here mentioned, that she has doves' eyes, as ch. iv. 1. Those are fair, in Christ's account, who have, not the piercing eye of the eagle, but the pure and chaste eye of the dove, not like the hawk, who, when he soars upwards, still has his eye upon the prey on earth, but a humble modest eye, such an eye as discovers a simplicity and godly sincerity and a dove-like innocency, eyes enlightened and guided by the Holy Spirit, that blessed Dove, weeping eyes. I did mourn as a dove, Ezek. vii. 16. III. The church expresses her value for Christ, and returns esteem (v. 16): Behold, thou art fair. See how Christ and believers praise one another. Israel saith of God, Who is like thee? Exod. xv. 11. And God saith of Israel, Who is like thee? Deut. xxxiii. 29. Lord, saith the church, "Dost thou call me fair? No; if we speak of strength, thou art strong (Job ix. 19), so, if of beauty, thou art fair. I am fair no otherwise than as I have thy image stamped upon me. Thou art the great Original; I am but a faint and imperfect copy, I am but thy umbra--the shadow of thee, John i. 16; iii. 34. Thou art fair in thyself and (which is more) pleasant to all that are thine. Many are fair enough to look at, and yet the sourness of their temper renders them unpleasant; but thou art fair, yea, pleasant." Christ is pleasant, as he is ours, in covenant with us, in relation to us. "Thou art pleasant now, when the King sits at his table." Christ is always precious to believers, but in a special manner pleasant when they are admitted into communion with him, when they hear his voice, and see his face, and taste his love. It is good to be here. Having expressed her esteem of her husband's person, she next, like a loving spouse, that is transported with joy for having disposed of herself so well, applauds the accommodations he had for her entertainment, his bed, his house, his rafters or galleries (v. 16), which may be fitly applied to those holy ordinances in which believers have fellowship with Jesus Christ, receive the tokens of his love and return their pious and devout affections to him, increase their acquaintance with him and improve their advantages by him. Now, 1. These she calls ours, Christ and believers having a joint-interest in them. As husband and wife are heirs together (1 Pet. iii. 7), so believers are joint-heirs with Christ, Rom. viii. 17. They are his institutions and their privileges; in them Christ and believers meet. She does not call them mine, for a believer will own nothing as his but what Christ shall have an interest in, nor thine, for Christ has said, All that I have is thine, Luke xv. 31. All is ours if we are Christ's. Those that can by faith lay claim to Christ may lay claim to all that is his. 2. These are the best of the kind. Does the colour of the bed, and the furniture belonging to it, help to set it off? Our bed is green, a colour which, in a pastoral, is preferred before any other, because it is the colour of the fields and groves where the shepherd's business and delight are. It is a refreshing colour, good for the eyes; and it denotes fruitfulness. I am like a green olive-tree, Ps. lii. 8. We are married to Christ, that we should bring forth unto God, Rom. vii. 4. The beams of our house are cedar (v. 17), which probably refers to the temple Solomon had lately built for communion between God and Israel, which was of cedar, a strong sort of wood, sweet, durable, and which will never rot, typifying the firmness and continuance of the church, the gospel-temple. The galleries for walking are of fir, or cypress, some sort of wood that was pleasing both to the sight and to the smell, intimating the delight which the saints take in walking with Christ and conversing with him. Every thing in the covenant of grace (on which foot all their treaties are carried on) is very firm, very fine, and very fragrant. Adam Clarke: Commentary on the Bible - 1831 1:12: While the king sitteth at his table - במסבו bimsibbo, in his circle, probably meaning the circle of his friends at the marriage festivals, or a round table. Song of Solomon (Canticles) 1:13 Albert Barnes: Notes on the Bible - 1834 1:12-14 The bride's reply Sol 1:12 may mean, "While the king reclines at the banquet I anoint him with my costliest perfume, but he has for me a yet sweeter fragrance" Sol 1:13-14. According to Origen's interpretation, the bride represents herself as anointing the king, like Mary Joh 12:3, with her most precious unguents. Spikenard - An unguent of great esteem in the ancient world, retaining its Indian name in Hebrew, Greek and Latin. It is obtained from an Indian plant now called "jatamansi." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:12: the king: Sol 7:5; Psa 45:1; Mat 22:11, Mat 25:34 sitteth: Sol 4:16; Mat 22:4, Mat 26:26-28; Luk 24:30-32; Rev 3:20 my: Sol 4:13-16; Joh 12:3; Phi 4:18; Rev 8:3, Rev 8:4 Song of Solomon (Canticles) 1:13 Carl Friedrich Keil and Franz Delitzsch Now for the first time Shulamith addresses Solomon, who is before her. It might be expected that the first word will either express the joy that she now sees him face to face, or the longing which she had hitherto cherished to see him again. The verse following accords with this expectation: 12 While the king is at his table, My nard has yielded its fragrance. שׁ עד or אשׁר r עד, with fut. foll., usually means: usque eo, until this and that shall happen, Song 2:7, Song 2:17; with the perf. foll., until something happened, Song 3:4. The idea connected with "until" may, however, be so interpreted that there comes into view not the end of the period as such, but the whole length of the period. So here in the subst. clause following, which in itself is already an expression of continuance, donec = dum (erat); so also עד alone, without asher, with the part. foll. (Job 1:18), and the infin. (Judg 3:26; Ex 33:22; Jon 4:2; cf. 4Kings 9:22); seldomer with the fin. foll., once with the perf. foll. (1Kings 14:19), once (for Job 8:21 is easily explained otherwise) with the fut. foll. (Ps 141:10, according to which Gen 49:10 also is explained by Baur and others, but without כי עד in this sense of limited duration: "so long as," being anywhere proved). מסבּו is the inflected מסב, which, like the post-bibl. מסבּה, signifies the circuit of the table; for סבב signifies also, after 1Kings 16:11 (the lxx rightly, after the sense οὐ μὴ κατακλιθῶμεν), to seat themselves around the table, from which it is to be remarked that not till the Greek-Roman period was the Persian custom of reclining at table introduced, but in earlier times they sat (1Kings 20:5; 3Kings 13:20; cf. Ps 128:3). Reclining and eating are to be viewed as separate from each other, Amos 6:4; הסב, "three and three they recline at table," is in matter as in language mishnic (Berachoth 42b; cf. Sanhedrin 2:4, of the king: if he reclines at table, the Tra must be opposite him). Thus: While (usque eo, so long as), says Shulamith, the king was at his table, my nard gave forth its fragrance. נרדּ is an Indian word: naladâ, i.e., yielding fragrance, Pers. nard (nârd), Old Arab. nardîn (nârdîn), is the aromatic oil of an Indian plant valeriana, called Nardostachys 'Gatâmânsi (hair-tress nard). Interpreters are wont to represent Shulamith as having a stalk of nard in her hand. Hitzig thinks of the nard with which she who is speaking has besprinkled herself, and he can do this because he regards the speaker as one of the court ladies. But that Shulamith has besprinkled herself with nard, is as little to be thought of as that she has in her hand a sprig of nard (spica nardi), or, as the ancients said, an ear of nard; she comes from a region where no nard grows, and nard-oil is for a country maiden unattainable. (Note: The nard plant grows in Northern and Eastern India; the hairy part of the stem immediately above the root yields the perfume. Vid., Lassen's Indische Alterthumskunde, I 338f., III 41f.) Horace promises Virgil a cadus (= 9 gallons) of the best wine for a small onyx-box full of nard; and Judas estimated at 300 denarii (about 8, 10s.) the genuine nard (how frequently nard was adulterated we learn from Pliny) which Mary of Bethany poured from an alabaster box on the head of Jesus, so that the whole house was filled with the odour of the ointment (Mk 14:5; Jn 12:2). There, in Bethany, the love which is willing to sacrifice all expressed itself in the nard; here, the nard is a figure of the happiness of love, and its fragrance a figure of the longing of love. It is only in the language of flowers that Shulamith makes precious perfume a figure of the love which she bears in the recess of her heart, anl which, so long as Solomon was absent, breathed itself out and, as it were, cast forth its fragrance (Note: In Arab. ntn = נתן, to give an odour, has the specific signification, to give an ill odour (mintin, foetidus), which led an Arab. interpreter to understand the expression, "my nard has yielded, etc.," of the stupifying savour which compels Solomon to go away (Mittheilung, Goldziher's).) (cf. Song 2:13; Song 7:13) in words of longing. She has longed for the king, and has sought to draw him towards her, as she gives him to understand. He is continually in her mind. Geneva 1599 (r) While the king [sitteth] at his table, my spikenard sendeth forth its fragrance. (r) The Church rejoices that she is admitted to the company of Christ. John Gill While the King sitteth at his table,.... These are the words of the church, relating what influence the presence of Christ, her Lord and King, had upon the exercise of her graces, while he was keeping the nuptial feast, on account of his marriage with her. He was anointed King of saints from eternity, before his incarnation, when he was rejoicing before God his Father, as if at a feast; and while he was thus distant, the faith, hope, desire, and expectation of the saints, were exercised on him, as their Lord and King, that was to come: when he did come, he came as a King, as was foretold of him, though his kingdom was not of this world; and while he was here, the Gospel of the kingdom of heaven was preached, and emitted a sweet savour in Judea: and when he went up to heaven, after his resurrection, he was declared Lord and Christ, and sat down at the right hand of God, "in his circuit" (f), or at his round table; alluding to such the ancients used, and great personages fed on, peculiar to themselves (g); being encircled by angels and glorified saints: and in the mean while, before his second coming as King, when he will appear as such in a more glorious manner, he sits down at his table, in the ordinance of the supper, feasting with, entertaining, and welcoming his church and people. When as follows, she says, my spikenard sendeth forth the smell thereof: or "nard", of which there are many sorts; but that which grows in spikes is reckoned the best, and from thence is called "spikenard": it was a chief ingredient in ointments, as Pliny says (h); see Jn 12:3; and was much used at festivals, to anoint guests with; and with which their head and hair being anointed, gave a fragrant smell, and therefore used to make them acceptable (i): in Syria, at royal banquets, as this here was, it was usual to go round the guests, to sprinkle them with Babylonian ointment (k). This may have respect to the grace of the Spirit in the church, comparable to the most excellent ointment; and which grace being in exercise in her, both before and after the incarnation of Christ, and since his ascension to heaven, and while he grants his presence in Gospel ordinances, is very delightful and acceptable to Christ; or this spikenard, according to some (l), may be meant of Christ himself, just as he is said to be "a bundle of myrrh" in Song 1:13, and "a cluster of camphire", in Song 1:14; and as ointments were used at feasts, and the church was at one with Christ, and as he was both master and feast, so he was the ointment of spikenard to her; and it is as if she should say, my beloved is at table with me; he is my food, and he is my spikenard (m) I need no other; he is instead of spikenard, myrrh, cypress, or any unguents made of these: his person is exceeding precious; his graces, of ointments, have a delightful savour in them; his sacrifice is of a sweet odour; his garments of righteousness and salvation smell of myrrh, aloes, and cassia; he is all in all. (f) "in circuitu suo", Montanus, Piscator, Michaelis. (g) Vid. Cuperi Observ. l. 1. c. 2. p. 13. (h) Nat. Hist. l. 12. c. 12. (i) "Illius puro destillant tempora nardo", Tibullus, l. 2. Eleg. 2. v. 7. & 1. 3. Eleg. 7. v. 31. "Madidas nardo comas", Martial. l. 3. Ep. 56. "tinge caput nardi folio", ibid. "Assyriaque nardo potemus uncti", Horat. Carmin. l. 1. Ode 11. v. 16, 17. Vid. Ovid. de Arte Amandi, l. 3. (k) Athenaei Deipnosoph. l. 15. c. 13. p. 692. (l) Theodoret, Sanctius, and Marckius. (m) "Tu mihi stacte, tu cinnamomium", &c. Planti Curculio, Act. 1. Sc. 2. v. 6. John Wesley The king - My royal husband. Sitteth - With me in his ordinances. Spikenard - The graces of his spirit conferred upon me, here compared to those sweet ointments, which the master of the feast caused to be poured out upon the heads of the guests, Lk 7:38, in which ointments, spikenard was a chief ingredient. Sendeth - This denotes the exercise and manifestation of her graces, which is a sweet smelling savour in the nostrils of her husband, and of her companies. Robert Jamieson, A. R. Fausset and David Brown While--It is the presence of the Sun of Righteousness that draws out the believer's odors of grace. It was the sight of Him at table that caused the two women to bring forth their ointments for Him (Lk 7:37-38; Jn 12:3; 2Cor 2:15). Historically fulfilled (Mt 2:11); spiritually (Rev_ 3:20); and in church worship (Mt 18:20); and at the Lord's Supper especially, for here public communion with Him at table amidst His friends is spoken of, as Song 1:4 refers to private communion (1Cor 10:16, 1Cor 10:21); typically (Ex 24:9-11); the future perfect fulfilment (Lk 22:30; Rev_ 19:9). The allegory supposes the King to have stopped in His movements and to be seated with His friends on the divan. What grace that a table should be prepared for us, while still militant (Ps 23:5)! my spikenard--not boasting, but owning the Lord's grace to and in her. The spikenard is a lowly herb, the emblem of humility. She rejoices that He is well pleased with her graces, His own work (Phil 4:18).
1:121:12: ծրար ստաշխին է եղբօրորդին իմ ինձ. ՚ի մէջ ստեանց իմոց հանգիցէ[8645]։ [8645] Ոմանք. Ծրարս տաշխին եղբօր՛՛։ 12 «Իմ նարդոսը իր հոտը բուրեց. ստաշխի փունջ է իմ սիրեցեալն ինձ համար, որ պիտի հանգստանայ իմ ստինքների միջեւ: 13 Իմ սիրականս ինծի ստաշխի* ծրարին պէս է, Գիշերը իմ ստինքներուս մէջ պիտի հանգչի։ ծրար ստաշխին է ^[16]եղբօրորդին իմ ինձ,`` ի մէջ ստեանց իմոց հանգիցէ: 1:12: ծրար ստաշխին է եղբօրորդին իմ ինձ. ՚ի մէջ ստեանց իմոց հանգիցէ[8645]։ [8645] Ոմանք. Ծրարս տաշխին եղբօր՛՛։ 12 «Իմ նարդոսը իր հոտը բուրեց. ստաշխի փունջ է իմ սիրեցեալն ինձ համար, որ պիտի հանգստանայ իմ ստինքների միջեւ: 13 Իմ սիրականս ինծի ստաշխի* ծրարին պէս է, Գիշերը իմ ստինքներուս մէջ պիտի հանգչի։ zohrab-1805▾ eastern-1994▾ western am▾	1:131:12 Мирровый пучок возлюбленный мой у меня, у грудей моих пребывает. 1:13 ἀπόδεσμος αποδεσμος the στακτῆς στακτη of me; mine ἐμοί εμοι me ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the μαστῶν μαστος breast μου μου of me; mine αὐλισθήσεται αυλιζομαι spend the night 1:13 צְרֹ֨ור ṣᵊrˌôr צְרֹור bag הַ ha הַ the מֹּ֤ר׀ mmˈōr מֹר myrrh דֹּודִי֙ dôḏˌî דֹּוד beloved one לִ֔י lˈî לְ to בֵּ֥ין bˌên בַּיִן interval שָׁדַ֖י šāḏˌay שַׁד breast יָלִֽין׃ yālˈîn לין lodge 1:13. botrus cypri dilectus meus mihi in vineis EngaddiA cluster of cypress my love is to me, in the vineyards of Engaddi. 1:13. My beloved is a bundle of myrrh to me. He shall abide between my breasts. 1:13. A bundle of myrrh [is] my wellbeloved unto me; he shall lie all night betwixt my breasts. 13. My beloved is unto me a bundle of myrrh, that lieth betwixt my breasts. 1:13 A bundle of myrrh [is] my wellbeloved unto me; he shall lie all night betwixt my breasts: 1:12 Мирровый пучок возлюбленный мой у меня, у грудей моих пребывает. 1:13 ἀπόδεσμος αποδεσμος the στακτῆς στακτη of me; mine ἐμοί εμοι me ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the μαστῶν μαστος breast μου μου of me; mine αὐλισθήσεται αυλιζομαι spend the night 1:13 צְרֹ֨ור ṣᵊrˌôr צְרֹור bag הַ ha הַ the מֹּ֤ר׀ mmˈōr מֹר myrrh דֹּודִי֙ dôḏˌî דֹּוד beloved one לִ֔י lˈî לְ to בֵּ֥ין bˌên בַּיִן interval שָׁדַ֖י šāḏˌay שַׁד breast יָלִֽין׃ yālˈîn לין lodge 1:13. botrus cypri dilectus meus mihi in vineis Engaddi A cluster of cypress my love is to me, in the vineyards of Engaddi. 1:13. My beloved is a bundle of myrrh to me. He shall abide between my breasts. 1:13. A bundle of myrrh [is] my wellbeloved unto me; he shall lie all night betwixt my breasts. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 1:13: He shall lie all night betwixt my breasts - Mr. Harmer contends that it is the bundle of myrrh which the bride says shall lie all night betwixt her breasts, to which she compares the bridegroom, his name being as pleasing and refreshing to her mind, as the myrrh or stacte was to her senses, by its continual fragrance. Song of Solomon (Canticles) 1:14 Albert Barnes: Notes on the Bible - 1834 1:13 Render: A bag of myrrh is my beloved to me, which lodgeth in my bosom. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:13: bundle: Sol 4:6, Sol 4:14, Sol 5:1, Sol 5:5, Sol 5:13; Gen 43:11; Psa 45:8; Joh 19:39 he shall: Sol 2:7, Sol 3:5, Sol 8:3, Sol 8:4; Eph 3:17 Song of Solomon (Canticles) 1:14 Carl Friedrich Keil and Franz Delitzsch 13 A bundle of myrrh is my beloved to me, Which lieth between by breasts. 14 A bunch of cypress-flowers is my beloved to me, From the vine-gardens of Engedi. Most interpreters, ignoring the lessons of botany, explain Song 1:13 of a little bunch of myrrh; but whence could Shulamith obtain this? Myrrh, מר (מרר, to move oneself in a horizontal direction hither and thither, or gradually to advance; of a fluid, to flow over the plain), (Note: Vid., Schlotmann in the Stud. u. Krit. (1867), p. 217.) belongs, like the frankincense, to the amyrids, which are also exotics (Note: They came from Arabia and India; the better Arabian was adulterated with Indian myrrh.) in Palestine; and that which is aromatic in the Balsamodendron myrrha are the leaves and flowers, but the resin (Gummi myrrhae, or merely myrrha) cannot be tied in a bunch. Thus the myrrh here can be understood in no other way than as at Song 5:5; in general צרור, according to Hitzig's correct remark, properly denotes not what one binds up together, but what one ties up - thus sacculus, a little bag. It is not supposed that she carried such a little bag with her (cf. Is 3:20), or a box of frankincense (Luth. musk-apple); but she compares her beloved to a myrrh-repository, which day and night departs not from her bosom, and penetrates her inwardly with its heart-strengthening aroma. So constantly does she think of him, and so delightful is it for her to dare to think of him as her beloved. The 14th verse presents the same thought. כּפר is the cypress-cluster or the cypress-flowers, κύπρος (according to Frst, from כפר = עפר, to be whitish, from the colour of the yellow-white flowers), which botanists call Lawsonia, and in the East Alḥennā; its leaves yield the orange colour with which the Moslem women stain (Note: Vid., the literature of this subject in Defrmery's notice of Dozy-Engelmann's work in the Revue Critique, III 2 (1868), p. 408.) their hands and feet. אשׁכּל (from שׁכל, to interweave) denotes that which is woven, tresses, or a cluster or garland of their flowers. Here also we have not to suppose that Shulamith carried a bunch of flowers; in her imagination she places herself in the vine-gardens which Solomon had planted on the hill-terraces of Engedi lying on the west of the Dead Sea (Eccles 2:4), and chooses a cluster of flowers of the cypress growing in that tropical climate, and says that her beloved is to her internally what such a cluster of cypress-flowers would be to her externally. To be able to call him her beloved is her ornament; and to think of him refreshes her like the most fragrant flowers. Geneva 1599 A bundle of myrrh [is] my wellbeloved to me; he shall lie all night between my (s) breasts. (s) He will be most dear to me. John Gill A bundle of myrrh is my well beloved unto me,.... These are the words of the church continued; expressing her great delight in Christ, and her strong love and affection for him, and therefore calls him "my well beloved"; which is expressive both of the greatness of Christ's love to her, and of the strength of her affection to him, as well as of her faith of interest in him; hence she says, he was as "a bundle of myrrh" to her. Some think (n) sweet marjoram is meant, or an herb of a sweet smell, very much like it, called "marum"; but myrrh is commonly understood; and not twigs or branches of it but sprigs, or the flowers of it, bound up as a nosegay, and carried in the bosom; or better, liquid myrrh, or "stacte", as the Septuagint render it, put in a bag (o) or bottle, as the word is rendered, Job 14:7; the allusion being to persons that carry smelling bottles in their bosoms, for refreshment or for pleasure. Now what these were to such, that, and much more, is Christ to his church; like sweet smelling myrrh, exceeding delightful and reviving, and make him very acceptable; his very garments smell of myrrh: and "a bundle" of this, or a bag of it, denotes the abundance of the odours of divine grace in Christ, who is full of it, which he communicates in great plenty: and now Christ is all this, not to any and everyone; but to his church and people, to whom alone he is precious, "my beloved is unto me"; which expresses not only the strength of her affection to Christ, and the value she had for him, and the delight she had in him; but the particular application of him to her own soul by faith; he shall lie all night betwixt my breasts; "it" or "he"; the bundle of myrrh, or Christ, which comes to the same sense: by her "breasts" are meant her heart, where Christ dwells by faith, which is the best room the church has, and where she desires Christ might lodge; so Alshech explains it of being in her heart: and the time in which she would have him continue here is "all night"; meaning the night of affliction, temptation, &c. or rather the whole time of this life, until the everlasting day breaks; and so it is a desire of Christ's presence with her, and of her having communion with him, as long as she lived in the world; and between her breasts, and in her bosom she desires he might be for an ornament to her, like sweet flowers, and for her delight and pleasure, refreshment and comfort; and that he might be always in her sight, and never be forgotten by her. (n) Vid. Fortunat. Schace. Eleochrism. Sacr. I. 1, c. 51. p. 256, 257. (o) "folliculus", Cocceius; "sacculum", Marckius; "fasciculus, vel sacculus", Michaelis. John Wesley Myrrh - Myrrh, was ever reckoned among the best perfumes. Shall lie - This phrase may denote the churches intimate union with, and hearty affection to Christ. Robert Jamieson, A. R. Fausset and David Brown bundle of myrrh--abundant preciousness (Greek), (1Pet 2:7). Even a little myrrh was costly; much more a bundle (Col 2:9). BURROWES takes it of a scent-box filled with liquid myrrh; the liquid obtained by incision gave the tree its chief value. he--rather, "it"; it is the myrrh that lies in the bosom, as the cluster of camphire is in the vineyards (Song 1:14). all night--an undivided heart (Eph 3:17; contrast Jer 4:14; Ezek 16:15, Ezek 16:30). Yet on account of the everlasting covenant, God restores the adulteress (Ezek 16:60, Ezek 16:62; Hos 2:2, &c.). The night is the whole present dispensation till the everlasting day dawns (Rom 13:12). Also, literally, "night" (Ps 119:147-148), the night of affliction (Ps 42:8).
1:131:13: Ողկոյզ նոճոյ է եղբօրորդին իմ ինձ. ՚ի մէջ այգեստանեա՛ցն Ենգադդայ։ Փեսայն ցհարսնն ասէ[8646]. [8646] Ոմանք. Ողկոյզ ծաղկեալ եղբօր՛՛... այգեստանին Ենգադեայ։ 13 Նոճու ողկոյզ է իմ սիրեցեալն ինձ համար՝ Ենգադդի այգիների մէջ»: Փեսան ասում է Հարսին. 14 Իմ սիրականս հինայի ողկոյզին պէս է ինծի Ենգադդիի այգիներուն մէջ։ Ողկոյզ նոճոյ է ^[17]եղբօրորդին իմ ինձ, ի մէջ այգեստանեացն Ենգադդայ: 1:13: Ողկոյզ նոճոյ է եղբօրորդին իմ ինձ. ՚ի մէջ այգեստանեա՛ցն Ենգադդայ։ Փեսայն ցհարսնն ասէ[8646]. [8646] Ոմանք. Ողկոյզ ծաղկեալ եղբօր՛՛... այգեստանին Ենգադեայ։ 13 Նոճու ողկոյզ է իմ սիրեցեալն ինձ համար՝ Ենգադդի այգիների մէջ»: Փեսան ասում է Հարսին. 14 Իմ սիրականս հինայի ողկոյզին պէս է ինծի Ենգադդիի այգիներուն մէջ։ zohrab-1805▾ eastern-1994▾ western am▾	1:141:13 Как кисть кипера, возлюбленный мой у меня в виноградниках Енгедских. 1:14 βότρυς βοτρυς cluster τῆς ο the κύπρου κυπρος.1 of me; mine ἐμοὶ εμοι me ἐν εν in ἀμπελῶσιν αμπελων vineyard Εγγαδδι εγγαδδι Engaddi; Enggaththi 1:14 אֶשְׁכֹּ֨ל ʔeškˌōl אֶשְׁכֹּול grape הַ ha הַ the כֹּ֤פֶר׀ kkˈōfer כֹּפֶר hennah דֹּודִי֙ dôḏˌî דֹּוד beloved one לִ֔י lˈî לְ to בְּ bᵊ בְּ in כַרְמֵ֖י ḵarmˌê כֶּרֶם vineyard עֵ֥ין גֶּֽדִי׃ ס ʕˌên gˈeḏî . s עֵין גֶּדִי En Gedi 1:14. ecce tu pulchra es amica mea ecce tu pulchra oculi tui columbarumBehold thou are fair, O my love, behold thou are fair, thy eyes are as those of doves. 1:14. My beloved is a cluster of Cyprus grapes to me, in the vineyards of Engaddi. 1:14. My beloved [is] unto me [as] a cluster of camphire in the vineyards of Engedi. 14. My beloved is unto me a cluster of henna-flowers in the vineyards of En-gedi. 1:14 My beloved [is] unto me [as] a cluster of camphire in the vineyards of En- gedi: 1:13 Как кисть кипера, возлюбленный мой у меня в виноградниках Енгедских. 1:14 βότρυς βοτρυς cluster τῆς ο the κύπρου κυπρος.1 of me; mine ἐμοὶ εμοι me ἐν εν in ἀμπελῶσιν αμπελων vineyard Εγγαδδι εγγαδδι Engaddi; Enggaththi 1:14 אֶשְׁכֹּ֨ל ʔeškˌōl אֶשְׁכֹּול grape הַ ha הַ the כֹּ֤פֶר׀ kkˈōfer כֹּפֶר hennah דֹּודִי֙ dôḏˌî דֹּוד beloved one לִ֔י lˈî לְ to בְּ bᵊ בְּ in כַרְמֵ֖י ḵarmˌê כֶּרֶם vineyard עֵ֥ין גֶּֽדִי׃ ס ʕˌên gˈeḏî . s עֵין גֶּדִי En Gedi 1:14. ecce tu pulchra es amica mea ecce tu pulchra oculi tui columbarum Behold thou are fair, O my love, behold thou are fair, thy eyes are as those of doves. 1:14. My beloved is a cluster of Cyprus grapes to me, in the vineyards of Engaddi. 1:14. My beloved [is] unto me [as] a cluster of camphire in the vineyards of Engedi. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 14-16. Выраженная Невестою (ст. 11–13) нежность чувства любви к Жениху вызывает у него (ст. 14) восторг от созерцания ее красоты, причем он сравнивает ее — со стороны ее чистоты, подвижности и привлекательной простоты и невинности — с голубями (сн. V:12, ср. «голубица моя» II:14; V:2; VI:9). (По Мидрашу, благочестивые израильтяне в посещениях своих храма в праздники и во многих других отношениях уподобляются голубям, s. 49–50). Ориген говорит: «Почему невеста не говорит: «вот ты прекрасен, ближний мой», а только: «вот ты прекрасен»? и почему он не только говорит: «ты прекрасна», но и ты прекрасна, ближняя моя»? Невеста, если находится далеко от жениха, не прекрасна, она делается прекрасною тогда, когда соединяется со Словом Божиим. И справедливо она теперь поучается от жениха тому, чтобы она была вполне близка к нему и не удалялась от его бока» (стр. 160). (Мидраш объясняет это тем, что Возлюбленный (Бог) имеет и другие народы, кроме Израиля, а Невеста — Израиль — только Его одного считает достойным любви s. 51). В ст. 15: Невеста «слыша о себе такие похвалы, взаимно воздает жениху похвалами, своею хвалебною речью не усвояя ему того, чего он не имеет, а истинно уразумевая и созерцая красоту его» (Ориген — Иероним, с. 161). Именно, восхищенная вниманием к себе царя, Невеста хвалит красоту и любезность его, Возлюбленного своего, и зовет его, с целью полного наслаждения, на лоно природы, где ложе — зелень, кровли домов из кедра и потолки из кипариса. «Исследуя, какого свойства эти деревья, и замечая, что кедр — дерево не гниющее, а кипарис имеет весьма приятный запах, старайся и ты так устроить дом свой, чтобы и о тебе могло быть сказано: кровли домов наших — кедры, а потолки наши — кипарисы». (Ориген — Иероним, с. 162). Adam Clarke: Commentary on the Bible - 1831 1:14: A cluster of camphire - Mr. Hasselquist supposes this to mean a bunch of the Cyprus grape; but this is supposed to mean a shrub so called, not any production of the isle of Cypress; the best kinds of which were found at En-gedi. This place belonged to the tribe of Judah. Perhaps the poet alludes to the dark color of the hair, which by the Greeks was not unfrequently compared to the bunches of grapes; by no means an unfit similitude for thick black clustering curls. The following lines represent the same idea: - "The dark black locks that ornament her neck Hang thick and clustering like the branchy palm." Song of Solomon (Canticles) 1:15 Albert Barnes: Notes on the Bible - 1834 1:14 Camphire - Rather, כפר kô pher," from which "cyprus" is probably derived (in the margin misspelled "cypress "), the name by which the plant called by the Arabs "henna" was known to the Greeks and Romans. It is still much esteemed throughout the East for the fragrance of its flowers and the dye extracted from its leaves. Engedi was famous for its vines, and the henna may have been cultivated with the vines in the same enclosures. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:14: beloved: Sol 1:13, Sol 2:3 camphire: or, cypress, Sol 4:13, Sol 4:14 Engedi: Jos 15:62; Sa1 23:29, Sa1 24:1 Song of Solomon (Canticles) 1:15 John Gill My beloved is unto me as a cluster of camphire in the vineyards of Engedi. Engedi was a place near Jericho, and famous for palm trees, as that was, hence called Hazazontamar, 2Chron 20:2. Pliny (o) sneaking of this place, which he calls Engadda, says, it is second to Jerusalem for fertility and groves of palm trees; and Josephus (p) observes, that there grew the best palm trees and opobalsam; wherefore Aben Ezra, and other Jewish writers, think that dates, the fruit of the palm trees, which grow in clusters, are here meant: and because the balsam tree also, grew in this place, as observed before from Josephus, and grew in the manner of vines, as others (q) assert; and this being said to, be in vineyards, some have thought that that might be in, tended; but what is valuable in it is a gum or tear, that drops from it, and not fruit in clusters, which it bears not: nor can it be supposed that what we call "camphire" should be meant, which grows not in clusters, and was unknown to the ancients; nor the "cyperus", or "cypirus", as Cocceius and others. The Septuagint version readers it "cyprus": and there was a tree of this name which grew in Askelon in Judea, which, according to Pliny (r), bore a white flower of a sweet smell; and which, in Italy, was called "ligustrum", the privet tree, commended by the poets (s) for its peculiar whiteness; and the cypress tree is reckoned by Josephus (t) among the odoriferous trees which grew about Jericho, near to which Engedi was. The word here used is to be found in the Misnah (u); and the commentators (w) on it say, it is the same which, in Arabic, is called "alhena", the cypress tree, and refer to this place; of which Dr. Shaw (x) says, "this beautiful and odoriferous plant, "alhenna", if it is not annually cut, and kept low, grows ten or twelve feet high, putting out its little flowers in clusters, which yield a most grateful smell, like camphire.'' But, after all, perhaps the Cyprus vine is here meant, which, according to Pliny (y), was the best and largest of vines; and which, though it grew in Cyprus, from whence it had its name, yet some plants of it might be obtained by Solomon, and planted in the vineyards of Engedi; or there were such there like them, and were called by the same name: Jarchi, from an ancient exposition of theirs, relates, that the vineyards of this place brought forth fruit four or five times a year; Alshech says seven. Now as Christ compares himself to a vine, Jn 15:1; the church may compare him to a cluster of the grapes of the Cyprus vine, reckoned the best; there being a cluster of all perfections, divine and human, in him; and of all the spiritual blessings of the everlasting covenant, and of all the precious promises in it; and of all the grace of the Spirit, and the fulness of it, which is in him. The Jews calls a man, eminent for virtue, and a large share of knowledge, "clusters" (z); and they interpret "eschol", a cluster, by , "a man that has all things in him" (a): such an one is Christ, in the highest sense, having all perfections, excellencies, and virtues, in him. Some leave the word untranslated, "copher" (b), and which has the signification of atonement and propitiation; and so well agrees with Christ, who is the propitiation for sin, and has made atonement for it. Bishop Patrick observes, that the ancient Hebrew doctors, by dividing the first word "eschol", found out the mystery of the Messiah; considering it as if thus read, , "my beloved is unto me the man that propitiates" or "expiates all things"; that is, all sins and transgressions: in the Talmud (c) it is explained, "he, whose all things are, has atoned for my iniquity;'' which Christ has done for his church and people; and which makes him precious, and is matter of joy and gladness to them, Rom 5:11, 1Jn 2:2. (o) Nat. Hist. l. 5. c. 17. (p) Antiqu. l. 9. c. 1. s. 2. (q) Justin. e Trogo, l. 36. c. 3. Plin. Nat. Hist. l. 12. c. 25. Vid. Foliot in loc. (r) Plin. Nat. Hist. l. 12. c. 29. (s) Virgil. Eclog. 2. v. 18. Ovid. Metamorph. l. 13. Fab. 8. (t) De Bello Jud. l. 4. c. 8. s. 3. (u) Sheviith, c. 7. s. 6. (w) Maimon. & Bartenora in ibid. (x) Travels, p. 113, 114. edit. 2. (y) Nat. Hist. l. 14. c. 1. (z) Misnah Sotah, c. 9. s. 9. (a) T. Bab. Temurah, fol. 15. 2. Jarchi, & Ez Chaysim in Sotah ibid. (b) "copher", Pagninus, Montanus, Cocceius, Marckius. (c) T. Bab. Sabbat, fol. 88. 2. John Wesley Camphire - We are not concerned to know exactly what this was; it being confessed, that it was some grateful plant, and that it sets forth that great delight which the church hath in the enjoyment of Christ. Engedi - A pleasant and well - watered place in the tribe of Judah, where there were many pleasant plants. Robert Jamieson, A. R. Fausset and David Brown cluster--Jesus Christ is one, yet manifold in His graces. camphire--or, "cypress." The "hennah" is meant, whose odorous flowers grow in clusters, of a color white and yellow softly blended; its bark is dark, the foliage light green. Women deck their persons with them. The loveliness of Jesus Christ. vineyards--appropriate in respect to Him who is "the vine." The spikenard was for the banquet (Song 1:12); the myrrh was in her bosom continually (Song 1:13); the camphire is in the midst of natural beauties, which, though lovely, are eclipsed by the one cluster, Jesus Christ, pre-eminent above them all. En-gedi--in South Palestine, near the Dead Sea (Josh 15:62; Ezek 47:10), famed for aromatic shrubs.
1:141:14: Ահա՛ւադիկ կաս գեղեցի՛կ մերձաւոր իմ. ահա՛ւադիկ կաս գեղեցիկ. ա՛չք քո աղաւնիք։ Հարսնն ցփեսայն ասէ[8647]. [8647] Ոմանք. Ահաւադիկ ես գեղե՛՛... ահաւադիկ ես գեղե՛՛։ Ուր Ոսկան. Ահաւասիկ... աչք քո աղաւնւոյ։ 14 «Ահաւասիկ, ի՜նչ գեղեցիկ ես, ո՛վ իմ սիրելի, ի՜նչ գեղեցիկ ես. քո աչքերը նման են աղաւնիների»: Հարսն ասում է Փեսային. 15 Ահա գեղեցիկ ես, ո՛վ իմ սիրուհիս, Ահա գեղեցիկ ես. քու աչքերդ աղաւնիներու աչքերուն նման են։ ^[18]Փեսայն ցհարսնն ասէ.`` Ահաւադիկ կաս գեղեցիկ, մերձաւոր իմ, ահաւադիկ կաս գեղեցիկ. աչք քո աղաւնիք: 1:14: Ահա՛ւադիկ կաս գեղեցի՛կ մերձաւոր իմ. ահա՛ւադիկ կաս գեղեցիկ. ա՛չք քո աղաւնիք։ Հարսնն ցփեսայն ասէ[8647]. [8647] Ոմանք. Ահաւադիկ ես գեղե՛՛... ահաւադիկ ես գեղե՛՛։ Ուր Ոսկան. Ահաւասիկ... աչք քո աղաւնւոյ։ 14 «Ահաւասիկ, ի՜նչ գեղեցիկ ես, ո՛վ իմ սիրելի, ի՜նչ գեղեցիկ ես. քո աչքերը նման են աղաւնիների»: Հարսն ասում է Փեսային. 15 Ահա գեղեցիկ ես, ո՛վ իմ սիրուհիս, Ահա գեղեցիկ ես. քու աչքերդ աղաւնիներու աչքերուն նման են։ zohrab-1805▾ eastern-1994▾ western am▾	1:151:14 О, ты прекрасна, возлюбленная моя, ты прекрасна! глаза твои голубиные. 1:15 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 περιστεραί περιστερα dove 1:15 הִנָּ֤ךְ hinnˈāḵ הִנֵּה behold יָפָה֙ yāfˌā יָפֶה beautiful רַעְיָתִ֔י raʕyāṯˈî רַעְיָה girl friend הִנָּ֥ךְ hinnˌāḵ הִנֵּה behold יָפָ֖ה yāfˌā יָפֶה beautiful עֵינַ֥יִךְ ʕênˌayiḵ עַיִן eye יֹונִֽים׃ yônˈîm יֹונָה dove 1:15. ecce tu pulcher es dilecte mi et decorus lectulus noster floridusBehold thou art fair, my beloved, and comely. Our bed is flourishing. 1:15. Groom to Bride: Behold, you are beautiful, O my love. Behold, you are beautiful. Your eyes are those of a dove. 1:15. Behold, thou [art] fair, my love; behold, thou [art] fair; thou [hast] doves’ eyes. 15. Behold, thou art fair, my love; behold, thou art fair; thine eyes are doves. 1:15 Behold, thou [art] fair, my love; behold, thou [art] fair; thou [hast] doves' eyes: 1:14 О, ты прекрасна, возлюбленная моя, ты прекрасна! глаза твои голубиные. 1:15 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 περιστεραί περιστερα dove 1:15 הִנָּ֤ךְ hinnˈāḵ הִנֵּה behold יָפָה֙ yāfˌā יָפֶה beautiful רַעְיָתִ֔י raʕyāṯˈî רַעְיָה girl friend הִנָּ֥ךְ hinnˌāḵ הִנֵּה behold יָפָ֖ה yāfˌā יָפֶה beautiful עֵינַ֥יִךְ ʕênˌayiḵ עַיִן eye יֹונִֽים׃ yônˈîm יֹונָה dove 1:15. ecce tu pulcher es dilecte mi et decorus lectulus noster floridus Behold thou art fair, my beloved, and comely. Our bed is flourishing. 1:15. Groom to Bride: Behold, you are beautiful, O my love. Behold, you are beautiful. Your eyes are those of a dove. 1:15. Behold, thou [art] fair, my love; behold, thou [art] fair; thou [hast] doves’ eyes. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 1:15: Thou hast doves' eyes - The large and beautiful dove of Syria is supposed to be here referred to, the eyes of which are remarkably fine. Song of Solomon (Canticles) 1:16 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:15: thou art fair: Sol 1:8, Sol 4:1, Sol 4:7, Sol 4:10, Sol 5:12, Sol 7:6 my love: or, my companion, Mal 2:14 thou hast: Sol 4:1, Sol 5:12; Co2 11:2, Co2 11:3; Eph 1:17, Eph 1:18 Song of Solomon (Canticles) 1:16 Carl Friedrich Keil and Franz Delitzsch In this ardour of loving devotion, she must appear to the king so much the more beautiful. 15 Lo, thou art fair, my love. Lo, thou art fair; thine eyes are doves. This is a so-called comparatio decurtata, as we say: feet like the gazelle, i.e., to which the swiftness of the gazelle's feet belongs (Hab 3:19); but instead of "like doves," for the comparison mounts up to equalization, the expression is directly, "doves." If the pupil of the eye were compared with the feathers of the dove (Hitz.), or the sprightliness of the eye with the lively motion hither and thither of the dove (Heiligst.), then the eulogium would stand out of connection with what Shulamith has just said. But it stands in reference to it if her eyes are called doves; and so the likeness to doves' eyes is attributed to them, because purity and gentleness, longing and simplicity, express themselves therein. The dove is, like the myrtle, rose, and apple, an attribute of the goddess of love, and a figure of that which is truly womanly; wherefore ימימה (the Arab. name of a dove), Columbina, and the like names of women, columba and columbari, are words of fondness and caressing. Shulamith gives back to Solomon his eulogium, and rejoices in the prospect of spending her life in fellowship with him. John Gill Behold, thou art fair, my love,.... These are the words of Christ, commending the beauty and comeliness of the church, expressing his great affection for her, and his high esteem of her; of her fairness and beauty; see Gill on Song 1:5; see Gill on Song 1:8; of the title of Christ's love, as given her by him; see Gill on Song 1:9; a "behold" is prefixed to this account her, as a note of attention, to consider her complete comeliness in Christ, and not pore on her own blackness; and as a note of admiration, that she who was so black and uncomely in herself should be so fair and beautiful in his eyes, through his blood, righteousness, and grace; and as a note of asseveration, assuring her of the truth of it, which she might be apt to call in question; and, to prevent which, it is also repeated, behold, thou art fair; exceeding fair, really so, both inwardly and outwardly; both with respect to justification and sanctification; thou hast doves' eyes; or "eyes like doves" (d); these are taken notice because much beauty lies in the eyes, either in the size or colour of them (e); similes taken from doves are frequently used in this sacred poem, both with respect to the bride and bridegroom; see Song 2:14; and it may easily be observed, that this creature furnishes much matter for poets (f), which they apply to lovers: and here the eyes of the bride are compared to the eyes of doves; meaning either the ministers of the Gospel, who are to the church what eyes are to the body; are set in the more eminent part in the church, to order, guide, and direct the members of it; to watch over them, lest any hurt come to them, and give warning of danger; to hold forth the word of light to them, and instruct them how to behave in the church and in the world: and they may be compared to the eyes of doves, for their clearness and perspicuity in discerning Gospel truths; and for their sincerity and simplicity, uprightness and faithfulness, in preaching them; and for the dove like gifts of the Spirit, whereby they are qualified for it; and for, their meekness and humility; or rather the eyes of her understanding are meant, being spiritually enlightened; and particularly the eye of faith by which believers take a view of Christ, of his glory, fulness, and suitableness, and look to him alone for life and salvation. And it may be compared to the eyes of doves for the clearness and quickness, of it, being the evidence of things not seen; and, for its singleness and chastity, the dove looks only to its mate, and destroys those that look with lustful eyes on others (g); believers, being espoused as a chaste virgin to Christ, look only to him as their beloved, to him only for acceptance, righteousness, pardon, and eternal life; and for its modesty and humility, excluding all boasting in the creature, and giving all glory to Christ; and for its beautifulness in the sight of Christ, so that he is even ravished with it, Song 4:9. (d) "oculi tui veluti columbarum", Pagninus, Munster, so Ben Melech. (e) So Juno is called "the large-eyed Juno", and Minerva "the blue-eyed goddess", and Chryseus "the black-eyed maid", Homer. Iliad. 1. v. 99, 206, 551. (f) Vid. Barthii Animadv. ad Claudian. in Nupt. Honor. Ode 4. v. 21. (g) Plin. Nat. Hist. l. 10. c. 34. Aelian. Hist. Animal. l. 3. c. 5. p. 44. John Wesley Behold - This is the speech of Christ. The words are doubled to manifest his fervent affection for her. Doves eyes - Which are mild and harmless, chaste and faithful. And by the eyes he seems to design both her outward behaviour, and the inward disposition of her mind. Robert Jamieson, A. R. Fausset and David Brown fair--He discerns beauty in her, who had said, "I am black" (Song 1:5), because of the everlasting covenant (Ps 45:11; Is 62:5; Eph 1:4-5). doves' eyes--large and beautiful in the doves of Syria. The prominent features of her beauty (Mt 10:16), gentleness, innocence, and constant love, emblem of the Holy Ghost, who changes us to His own likeness (Gen 8:10-11; Mt 3:16). The opposite kind of eyes (Ps 101:5; Mt 20:15; 2Pet 2:14).
1:151:15: Ահա՛ւադիկ կաս բարենշան եղբօրորդեակ իմ. այլ եւ գեղեցիկ առ գահոյս մեր հովանաւոր[8648]։ [8648] Ոմանք. Ահաւադիկ ես գեղեցիկ եղբօրորդի իմ եւ վայելուչ. առ գահոյսն մեր հովանաւորք։ 15 «Ի՜նչ բարետես ես, ահա, ո՛վ իմ սիրեցեալ, եւ որքա՜ն գեղեցիկ ես գահաւորակի վրայ՝ հովանու ներքոյ: 16 Ո՛վ իմ սիրականս, ահա գեղեցիկ ես ու վայելուչ Եւ մեր անկողինը կանանչ է։ Հարսնն ցփեսայն ասէ.`` Ահաւադիկ կաս բարենշան, ^[19]եղբօրորդեակ իմ, այլ եւ գեղեցիկ. ^[20]առ գահոյս`` մեր հովանաւոր: 1:15: Ահա՛ւադիկ կաս բարենշան եղբօրորդեակ իմ. այլ եւ գեղեցիկ առ գահոյս մեր հովանաւոր[8648]։ [8648] Ոմանք. Ահաւադիկ ես գեղեցիկ եղբօրորդի իմ եւ վայելուչ. առ գահոյսն մեր հովանաւորք։ 15 «Ի՜նչ բարետես ես, ահա, ո՛վ իմ սիրեցեալ, եւ որքա՜ն գեղեցիկ ես գահաւորակի վրայ՝ հովանու ներքոյ: 16 Ո՛վ իմ սիրականս, ահա գեղեցիկ ես ու վայելուչ Եւ մեր անկողինը կանանչ է։ zohrab-1805▾ eastern-1994▾ western am▾	1:161:15 О, ты прекрасен, возлюбленный мой, и любезен! и ложе у нас зелень; 1:16 ἰδοὺ ιδου see!; here I am εἶ ειμι be καλός καλος fine; fair ὁ ο the ἀδελφιδός αδελφιδος of me; mine καί και and; even γε γε in fact ὡραῖος ωραιος attractive; seasonable πρὸς προς to; toward κλίνη κλινη bed ἡμῶν ημων our σύσκιος συσκιος closely shaded; thickly shaded 1:16 הִנְּךָ֙ hinnᵊḵˌā הִנֵּה behold יָפֶ֤ה yāfˈeh יָפֶה beautiful דֹודִי֙ ḏôḏˌî דֹּוד beloved one אַ֣ף ʔˈaf אַף even נָעִ֔ים nāʕˈîm נָעִים pleasant אַף־ ʔaf- אַף even עַרְשֵׂ֖נוּ ʕarśˌēnû עֶרֶשׂ couch רַעֲנָנָֽה׃ raʕᵃnānˈā רַעֲנָן luxuriant 1:16. tigna domorum nostrarum cedrina laquearia nostra cypressinaThe beams of our houses are of cedar, our rafters of cypress trees. 1:16. Bride to Groom: Behold, you are handsome, O my beloved, and graceful. Our bed is flourishing. 1:16. Behold, thou [art] fair, my beloved, yea, pleasant: also our bed [is] green. 16. Behold, thou art fair, my beloved, yea, pleasant: also our couch is green. 1:16 Behold, thou [art] fair, my beloved, yea, pleasant: also our bed [is] green: 1:15 О, ты прекрасен, возлюбленный мой, и любезен! и ложе у нас зелень; 1:16 ἰδοὺ ιδου see!; here I am εἶ ειμι be καλός καλος fine; fair ὁ ο the ἀδελφιδός αδελφιδος of me; mine καί και and; even γε γε in fact ὡραῖος ωραιος attractive; seasonable πρὸς προς to; toward κλίνη κλινη bed ἡμῶν ημων our σύσκιος συσκιος closely shaded; thickly shaded 1:16 הִנְּךָ֙ hinnᵊḵˌā הִנֵּה behold יָפֶ֤ה yāfˈeh יָפֶה beautiful דֹודִי֙ ḏôḏˌî דֹּוד beloved one אַ֣ף ʔˈaf אַף even נָעִ֔ים nāʕˈîm נָעִים pleasant אַף־ ʔaf- אַף even עַרְשֵׂ֖נוּ ʕarśˌēnû עֶרֶשׂ couch רַעֲנָנָֽה׃ raʕᵃnānˈā רַעֲנָן luxuriant 1:16. tigna domorum nostrarum cedrina laquearia nostra cypressina The beams of our houses are of cedar, our rafters of cypress trees. 1:16. Bride to Groom: Behold, you are handsome, O my beloved, and graceful. Our bed is flourishing. 1:16. Behold, thou [art] fair, my beloved, yea, pleasant: also our bed [is] green. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 1:16: Also our bed is green - ערס eres, from its use in several places of the Hebrew Bible, generally signifies a mattress; and here probably a green bank is meant, on which they sat down, being now on a walk in the country. Or it may mean a bower in a garden, or the nuptial bed. Song of Solomon (Canticles) 1:17 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:16: thou art: Sol 2:3, Sol 5:10-16; Psa 45:2; Zac 9:17; Phi 3:8, Phi 3:9; Rev 5:11-13 also: Sol 3:7; Psa 110:3 Song of Solomon (Canticles) 1:17 Carl Friedrich Keil and Franz Delitzsch 16 Behold, thou art comely, my beloved; yea charming; Yea, our couch is luxuriously green. 17 The beams of our house are cedars, Our wainscot of cypresses. If Song 1:16 were not the echo of her heart to Solomon, but if she therewith meant some other one, then the poet should at least not have used הנּך, but הנּה. Hitzig remarks, that up to "my beloved" the words appear as those of mutual politeness - that therefore נעים (charming) is added at once to distinguish her beloved from the king, who is to her insufferable. But if a man and a woman are together, and he says הנּכך and she says הנּך, that is as certainly an interchange of address as that one and one are two and not three. He praises her beauty; but in her eyes it is rather he who is beautiful, yea charming: she rejoices beforehand in that which is assigned to her. Where else would her conjugal happiness find its home but among her own rural scenes? The city with its noisy display does not please her; and she knows, indeed, that her beloved is a king, but she thinks of him as a shepherd. Therefore she praises the fresh green of their future homestead; cedar tops will form the roof of the house in which they dwell, and cypresses its wainscot. The bed, and particularly the bridal-bower (D. M. Z. xxii. 153), - but not merely the bed in which one sleeps, but also the cushion for rest, the divan (Amos 6:4), - has the name ערשׂ, from ערשׂ, to cover over; cf. the "network of goats' hair" (1Kings 19:13) and the κωνωπεῖον of Holofernes (Judith 10:21; 13:9), (whence our kanapee = canopy), a bed covered over for protection against the κώνωπες, the gnats. רענן, whence here the fem. adj. accented on the ult., is not a word of colour, but signifies to be extensible, and to extend far and wide, as lentus in lenti salices; we have no word such as this which combines in itself the ideas of softness and juicy freshness, of bending and elasticity, of looseness, and thus of overhanging ramification (as in the case of the weeping willow). The beams are called קרות, from קרה, to meet, to lay crosswise, to hold together (cf. congingere and contignare). רחיטנוּ (after another reading, רח, from רחיט, with Kametz immutable, or a virtual Dag.) is North Palest. = רה = .tse (Kerı̂), for in place of רהטים, troughs (Ex 2:16), the Samarit. has רחטים (cf. sahar and sahhar, circumire, zahar and zahhar, whence the Syr. name of scarlet); here the word, if it is not defect. plur. (Heiligst.), is used as collect. sing. of the hollows or panels of a wainscoted ceiling, like φάτναι, whence the lxx φατνώματα (Symm. φατνώσεις), and like lacunae, whence lacunaria, for which Jerome has here laquearia, which equally denotes the wainscot ceiling. Abulwald glosses the word rightly by מרזבים, gutters (from רהט, to run); only this and οἱ διάδρομοι of the Gr. Venet. is not an architectural expression, like רהיטים, which is still found in the Talm. (vid., Buxtorf's Lex.). To suppose a transposition from חריטנו, from חרט, to turn, to carve (Ew., Heiligst., Hitz.), is accordingly not necessary. As the ת in בּרותים belongs to the North Palest. (Galilean) form of speech, (Note: Pliny, H. N. xxiv. 102, ed. Jan., notes brathy as the name of the savin-tree Juniperus sabina. Wetstein is inclined to derive the name of Beirut from ברות, as the name of the sweet pine, the tree peculiar to the Syrian landscape, and which, growing on the sandy hills, prevents the town from being filled with flying sand. The cypress is now called (Arab.) sanawbar; regarding its old names, and their signification in the figurative language of love, vid., under Is 41:19.) so also ח for ה in this word: an exchange of the gutturals was characteristic of the Galilean idiom (vid., Talm. citations by Frankel, Einl. in d. jerus. Talm. 1870, 7b). Well knowing that a mere hut was not suitable for the king, Shulamith's fancy converts one of the magnificent nature-temples of the North Palest. forest-solitudes into a house where, once together, they will live each for the other. Because it is a large house, although not large by art, she styles it by the poet. plur. bāattenu. The mystical interpretation here finds in Is 60:13 a favourable support. Geneva 1599 Behold, thou [art] fair, my beloved, yea, pleasant: also our (u) bed [is] green. (u) That is, the heart of the faithful, in which Christ dwells by his Spirit. John Gill Behold, thou art fair, my beloved,.... These are the words of the church, giving back to Christ his commendation of her, and much in the same words, as more properly belonging to him than her; he calls her "my love", she calls him "my beloved": he says that she was "fair"; the same she says of him, with a like note of wonder, attention, and asseveration, he had prefixed to the commendation of her; suggesting, that his fairness and beauty were essential, original, and underived, but hers was all from him; and therefore he only ought to have the character: he, as man, is "fairer" than the children of men; as Mediator, is full of grace and truth, which makes him look lovely in the eyes of his people; and, as a divine Person, is the brightness of his Father's glory. To which she adds, yea, pleasant; looks pleasantly, with a smiling countenance on his people, being the image of the invisible God; pleasant to behold, as the sun of righteousness, and Saviour of men; pleasant in all his offices and relations; the doctrines of his Gospel are pleasant words; his ways, his ordinances, are ways of pleasantness; and especially having his presence, and communion with him in them; and which may be designed in the next clause; also our bed is green; the same with "his bed which is Solomon's"; his by gift and purchase; the church's, by having a right through him, and an admittance to all the privileges of it: where the word is preached, ordinances administered, souls are begotten and born again, there Christ and his church have fellowship with each other; said to be "green", in allusion to the strewing of beds with green herbs and leaves, and branches of trees (h); particularly the nuptial bed, called from thence "thalamus" (i): and it may denote the fruitfulness of the saints in grace and holiness, like green olive trees, in the house of God: or else numerous converts in the church, a large spiritual seed and offspring of Christ and the church, as were in the first times of the Gospel, and will be in the latter day: a green bed is an emblem of fruitfulness in the conjugal state; so the Targum and Jarchi interpret it. (h) Vid. Alstorph. de Lectis Veterum, c. 1. p. 2. s. 9, 10. "Viridante toro consederat herbae", Virgil. Aeneid. 5. v. 388. "In medo torus est de mollibus ulvis impositus lecto", Ovid. Metamorph. 8. v. 685. (i) Alstorph. ibid. c. 13. p. 73, 74. John Wesley Behold - The church here again speaks, and retorts Christ's words; thou, and thou only art fair indeed. Pleasant - As thou art beautiful in thyself, so thou art amiable and pleasant in thy condescention to me. Bed - This seems to denote the place where the church enjoys sweet fellowship with Christ, by his spirit accompanying his ordinances. Green - Is pleasant, as that colour to the eye. Robert Jamieson, A. R. Fausset and David Brown Reply of the Bride. She presumes to call Him beloved, because He called her so first. Thou callest me "fair"; if I am so, it is not in myself; it is all from Thee (Ps 90:17); but Thou art fair in Thyself (Ps 45:2). pleasant-- (Prov 3:17) towards Thy friends (2Kings 1:26). bed . . . green--the couch of green grass on which the King and His bride sit to "rest at noon." Thus her prayer in Song 1:7 is here granted; a green oasis in the desert, always found near waters in the East (Ps 23:2; Is 41:17-19). The scene is a kiosk, or summer house. Historically, the literal resting of the Babe of Beth-lehem and his parents on the green grass provided for cattle (Lk 2:7, Lk 2:12). In this verse there is an incidental allusion, in Song 1:15, to the offering (Lk 2:24). So the "cedar and fir" ceiling refers to the temple (3Kings 5:6-10; 3Kings 6:15-18); type of the heavenly temple (Rev_ 21:22).
1:161:16: Գերանք տանց մերոց մայրք. դարանաւանդք մեր նո՛ճք[8649]։[8649] Ոմանք. Դարաւանդք մեր նոճք։ Ուր Ոսկան. նոճիք։ 16 Մեր տան գերանները մայրիներ են, եւ նոճիներ են մեր առաստաղները»: 17 Մեր տուներուն գերանները եղեւնափայտէ են Ու մեր առիքները մայրի փայտէ են։ Գերանք տանց մերոց մայրք, դարանաւանդք մեր նոճք: 1:16: Գերանք տանց մերոց մայրք. դարանաւանդք մեր նո՛ճք[8649]։ [8649] Ոմանք. Դարաւանդք մեր նոճք։ Ուր Ոսկան. նոճիք։ 16 Մեր տան գերանները մայրիներ են, եւ նոճիներ են մեր առաստաղները»: 17 Մեր տուներուն գերանները եղեւնափայտէ են Ու մեր առիքները մայրի փայտէ են։ zohrab-1805▾ eastern-1994▾ western am▾	1:171:16 кровли домов наших кедры, потолки наши кипарисы. 1:17 δοκοὶ δοκος beam οἴκων οικος home; household ἡμῶν ημων our κέδροι κεδρος our κυπάρισσοι κυπαρισσος cypress 1:17 קֹרֹ֤ות qōrˈôṯ קֹורָה beam בָּתֵּ֨ינוּ֙ bāttˈênû בַּיִת house אֲרָזִ֔ים ʔᵃrāzˈîm אֶרֶז cedar רַהִיטֵ֖נוּרחיטנו rahîṭˌēnû רָהִיט rafter בְּרֹותִֽים׃ bᵊrôṯˈîm בְּרֹות juniper 1:17. Groom to Bride: The timbers of our houses are of cedar; our ceilings are of cypress. 1:17. The beams of our house [are] cedar, [and] our rafters of fir. 17. The beams of our house are cedars, our rafters are firs. 1:17 The beams of our house [are] cedar, [and] our rafters of fir: 1:16 кровли домов наших кедры, потолки наши кипарисы. 1:17 δοκοὶ δοκος beam οἴκων οικος home; household ἡμῶν ημων our κέδροι κεδρος our κυπάρισσοι κυπαρισσος cypress 1:17 קֹרֹ֤ות qōrˈôṯ קֹורָה beam בָּתֵּ֨ינוּ֙ bāttˈênû בַּיִת house אֲרָזִ֔ים ʔᵃrāzˈîm אֶרֶז cedar רַהִיטֵ֖נוּרחיטנו rahîṭˌēnû רָהִיט rafter בְּרֹותִֽים׃ bᵊrôṯˈîm בְּרֹות juniper 1:17. Groom to Bride: The timbers of our houses are of cedar; our ceilings are of cypress. 1:17. The beams of our house [are] cedar, [and] our rafters of fir. ru▾ LXX-gloss▾ bhs-gloss▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 1:17: The beams of our house are cedar - Perhaps it was under a cedar tree whose vast limbs were interwoven with the ברות beroth, a tree of the cypress kind, where they now sat. And this natural bower recommended itself to the poet's attention by its strength, loftiness, and its affording them a shady cover and cool retreat. How natural to break out into the praise of a bower, by whose branches and foliage we are shielded from the intense heat of the sun! Even the shelter of a great rock to a weary land is celebrated by the pen of the first of prophets and greatest of poets, Isa 32:2. With this chapter the first day of the marriage ceremonies is supposed to end. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:17: beams: Sol 8:9; Ch2 2:8, Ch2 2:9; Psa 92:12; Ti1 3:15, Ti1 3:16; Heb 11:10; Pe1 2:4, Pe1 2:5 rafters: or, galleries, Sol 7:5; Eze 41:16, Eze 42:3 John Gill The beams of our house are cedar,.... Or "houses" (k); where their bed was, and where they had fellowship and communion together. By which may be meant particular congregations or churches, in which houses Christ has a property, being of his building and beautifying; where he takes up his rest and residence, and where he feeds and feasts with his people, and to the privileges of which all the saints have a right: and by the "beams" of these houses may be intended the ministers of the word, who are pillars here, as James, John, and Cephas, were; and who are the means of supporting and strengthening such communities, by their excellent doctrines and exemplary lives: or common saints may be meant, who are also beams and pillars in the churches of Christ; and serve greatly to support, strengthen, and cement the spiritual building, fitly framed together: and these being of "cedar" wood, of a pleasant smell, and durable, may denote their gratefulness and acceptableness to Christ and his church, in the exercise of grace, and discharge of duty; and of their continuance and perseverance therein, having in them the incorruptible and immortal seed of divine grace; see Ps 92:12; and our rafters of fir; which Pliny says (l) is the best and strongest wood for roofing and raftering: by these may be meant the ordinances of the Gospel, which are that to the churches as "rafters" are to a house, the means of supporting and strengthening it; so by the ordinances saints are supported in their spiritual state, and by them their spiritual strength is renewed; and these being said to be of "fir", which is a pleasant and lasting wood, may signify the delight that is had in ordinances, and the continuance of them. Some render the word by "cypress" (m); which is also of a pleasant smell (n), and very durable, never admits of worms, nor ever rots, nor is ever sensible of old age (o); and so may denote the pleasure that saints take in ordinances, and the long continuance of them, as of the present ones, which will remain until the second coming of Christ. Some think the "brutine" tree (p) is meant, which Pliny calls "bruta" (q); and is near in sound to the word here used, is much like the cypress, and of a sweet smell, like cedar; it grows beyond Pasitigris, on Mount Zagras. Some will have it to be the tree of paradise; and, so applied to ordinances, may signify the same as before. The word for "rafters" is elsewhere rendered "gutters" and "troughs" for water; and some (r) render it so here, and are so called from water running in them: and as the grace of God is often expressed by water, this is commonly conveyed in the use of ordinances; these are the canals in which it runs. Moreover the same word is translated "galleries", in Song 7:5; which, as Kimchi and Ben Melech observe, were buildings in high houses in which men walked from house to house, or from one end of the house to the other; and might be called by this name, from their droning along the sides of houses, and seem to be like our "balconies": now ordinances are the galleries or "walking places" (s), where Christ and his people walk and converse together. (k) "domorum nostrarum", V. L. Pagninus, Montanus, &c. "aedium nostrarum", Marckius. (l) Nat. Hist. l. 16. c. 42. (m) Sept. "cypressina", V. L. Tigurine version; so David de Pomis, and others. (n) Plin. Nat. Hist. l. 16. c. 33. , Theocrit. Epigram. 4. v. 7. (o) Plin. Nat. Hist. l. 16. c. 33. 40, 49. (p) "E brutis", Junius & Tremellius, Ainsworth, Brightman, Marckius; "brutiua", Cocceius, Michaelis. (q) Nat. Hist. l. 19. c. 17. (r) "canales nostri"; so some in Vatablus, Tigurine version; "impluvium nostruim", Hiller. de Keri & Kethib, p. 84. (s) "Ambulachra nostra", Junius & Tremellius, Piscator, Marckius, Michaelis. John Wesley Cedar - Not only strong, but also fragrant and delightful. Cypress - Which also was strong and fragrant, and therefore suits well with cedar. Robert Jamieson, A. R. Fausset and David Brown our house--see on Song 1:16; but primarily, the kiosk (Is 11:10), "His rest." Cedar is pleasing to the eye and smell, hard, and never eaten by worms. fir--rather, "cypress," which is hard, durable, and fragrant, of a reddish hue [GESENIUS, WEISS, and MAURER]. Contrasted with the shifting "tents" (Song 1:5), His house is "our house" (Ps 92:13; Eph 2:19; Heb 3:6). Perfect oneness of Him and the bride (Jn 14:20; Jn 17:21). There is the shelter of a princely roof from the sun (Ps 121:6), without the confinement of walls, and amidst rural beauties. The carved ceiling represents the wondrous excellencies of His divine nature.

Երգ Երգոց / Song of Solomon - 1 | swap

Zohrap 1805

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

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

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

Geneva 1599

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

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

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

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

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

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

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

Albert Barnes: Notes on the Bible - 1834

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