Երգ Երգոց / Song of Solomon - 8 | swap

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

< PreviousԵրգ Երգոց - 8

Song of Solomon - 8Next >

jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1–4. Возлюбленная выражает страстное желание, чтобы ее отношения к Возлюбленному получили характер большей простоты и интимности. 5–7. Пламенное исповедание Суламиты несравненной силы истинной любви. 8–10. О сестре Суламиты. 11–12. Воспоминание ее о своем первобытном состоянии. 13–14. В заключение она вновь зовет своего друга, слыша и от него соответствующий призыв, — стремиться на лоно природы для всецелого наслаждения блаженством любви. Matthew Henry: Concise Commentary on the Whole Bible - 1706 The affections between Christ and his spouse are as strong and lively here, in this closing chapter of the song, as ever, and rather more so. I. The spouse continues her importunity for a more intimate communion and fellowship with him, ver. 1-3. II. She charges the daughters of Jerusalem not to interrupt her communion with her beloved (ver. 4); and they, thereupon, admire her dependence on him, ver. 5. III. She begs of her beloved, whom she raises up by her prayers (ver. 5), that he would by his grace confirm that blessed union with him to which she was admitted, ver. 6, 7. IV. She makes intercession for others also, that care might be taken of them (ver. 8, 9), and pleases herself with the thoughts of her own interest in Christ and his affection to her, ver. 10. V. She owns herself his tenant for a vineyard she held of him at Baal-hamon, ver. 11, 12. VI. The song concludes with an interchanging of parting requests. Christ charges his spouse that she should often let him hear from her (ver. 13), and she begs of him that he would hasten his return to her, ver. 14). Adam Clarke: Commentary on the Bible - 1831 The love of the bride to her spouse, and the nature of that love, Sol 8:1-7. The younger sister, Sol 8:8-10. Solomon's vineyard, Sol 8:11, Sol 8:12. The confidence of the bride and bridegroom in each other, Sol 8:13, Sol 8:14. Song of Solomon (Canticles) 8:1 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Sol 8:1, The love of the church to Christ; Sol 8:6, The vehemency of love; Sol 8:8, The calling of the Gentiles; Sol 8:14, The church prays for Christ's coming. Song of Solomon (Canticles) 8:1 Carl Friedrich Keil and Franz Delitzsch If Solomon now complies with her request, yields to her invitation, then she will again see her parental home, where, in the days of her first love, she laid up for him that which was most precious, that she might thereby give him joy. Since she thus places herself with her whole soul back again in her home and amid its associations, the wish expressed in these words that follow rises up within her in the childlike purity of her love: 1 O that thou wert like a brother to me, Who sucked my mother's breasts! If I found thee without, I would kiss thee; They also could not despise me. 2 I would lead thee, bring thee into my mother's house; Thou wouldest instruct me - I would give thee to drink spiced wine, The must of my pomegranates. Solomon is not her brother, who, with her, hung upon the same mother's breast; but she wishes, carried away in her dream into the reality of that she wished for, that she had him as her brother, or rather, since she says, not אח, but כּאח (with כּ, which here has not, as at Ps 35:14, the meaning of tanquam, but of instar, as at Job 24:14), that she had in him what a brother is to a sister. In that case, if she found him without, she would kiss him (hypoth. fut. in the protasis, and fut. without Vav in the apodosis, as at Job 20:24; Hos 8:12; Ps 139:18) - she could do this without putting any restraint on herself for the sake of propriety (cf. the kiss of the wanton harlot, Prov 7:13), and also (גּם) without needing to fear that they who saw it would treat it scornfully (ל בּוּז, as in the reminiscence, Prov 6:30). The close union which lies in the sisterly relationship thus appeared to her to be higher than the near connection established by the marriage relationship, and her childlike feeling deceived her not: the sisterly relationship is certainly purer, firmer, more enduring than that of marriage, so far as this does not deepen itself into an equality with the sisterly, and attain to friendship, yea, brotherhood (Prov 17:17), within. That Shulamith thus feels herself happy in the thought that Solomon was to her as a brother, shows, in a characteristic manner, that "the lust of the flesh, the lust of the eye, and the pride of life," were foreign to her. If he were her brother, she would take him by the hand, (Note: Ben-Asher punctuates אנהגך. Thus also P. rightly. Ben-Naphtali, on the contrary, punctuates אנהגך. Cf. Genesis (1869), p. 85, note 3.) and bring him into her mother's house, and he would then, under the eye of their common mother, become her teacher, and she would become his scholar. The lxx adds, after the words "into my mother's house," the phrase, καὶ εἰς ταμεῖον τῆς συλλαβούσης με, cf. Song 3:4. In the same manner also the Syr., which has not read the words διδάξεις με following, which are found in some Codd. of the lxx. Regarding the word telammedēne (thou wouldest instruct me) as incongruous, Hitzig asks: What should he then teach her? He refers it to her mother: "who would teach me," namely, from her own earlier experience, how I might do everything rightly for him. "Were the meaning," he adds, "he should do it, then also it is she who ought to be represented as led home by him into his house, the bride by the bridegroom." But, correctly, Jerome, the Venet., and Luther: "Thou wouldest (shouldest) instruct me;" also the Targ.: "I would conduct thee, O King Messiah, and bring Thee into the house of my sanctuary; and Thou wouldest teach me (וּתאלּף יתי) to fear God and to walk in His ways." Not her mother, but Solomon, is in possession of the wisdom which she covets; and if he were her brother, as she wishes, then she would constrain him to devote himself to her as her teacher. The view, favoured by Leo Hebraeus (Dialog. de amore, c. III), John Pordage (Metaphysik, III 617 ff.), and Rosenmller, and which commends itself, after the analogy of the Gtagovinda, Boethius, and Dante, and appears also to show itself in the Syr. title of the book, "Wisdom of the Wise," that Shulamith is wisdom personified (cf. also Song 8:2 with Prov 9:2, and Prov 8:3; Prov 2:6 with Prov 4:8), shatters itself against this תלמדני; the fact is rather the reverse: Solomon is wisdom in person, and Shulamith is the wisdom-loving soul, (Note: Cf. my Das Hohelied unter. u. ausg. (1851), pp. 65-73.) - for Shulamith wishes to participate in Solomon's wisdom. What a deep view the "Thou wouldest teach me" affords into Shulamith's heart! She knew how much she yet came short of being to him all that a wife should be. But in Jerusalem the bustle of court life and the burden of his regal duties did not permit him to devote himself to her; but in her mother's house, if he were once there, he would instruct her, and she would requite him with her spiced wine and with the juice of the pomegranates. הרקח יין, vinum conditura, is appos. = genitiv. יין הרקח, vinum conditurae (ἀρωματίτης in Dioscorides and Pliny), like יין תּר, Ps 6:5, לחץ מים 3Kings 22:27, etc., vid., Philippi's Stat. Const. p. 86. אשׁקך carries forward אשּׁקך in a beautiful play upon words. עסיס designates the juice as pressed out: the Chald. עסּי corresponds to the Heb. דּרך, used of treading the grapes. It is unnecessary to render רמּני as apoc. plur., like מנּי, Ps 45:9 (Ewald, 177a); rimmoni is the name she gives to the pomegranate trees belonging to her, - for it is true that this word, rimmon, can be used in a collective sense (Deut 8:8); but the connection with the possessive suff. excludes this; or by 'asis rimmoni she means the pomegranate must (cf. ῥοΐ́της = vinum e punicis, in Dioscorides and Pliny) belonging to her. Pomegranates are not to be thought of as an erotic symbol; (Note: Vid., Porphyrius, de Abstin. iv. 16, and Inman in his smutty book, Ancient Faiths, vol. I 1868, according to which the pomegranate is an emblem of "a full womb.") they are named as something beautiful and precious. "O Ali," says a proverb of Sunna, "eat eagerly only pomegranates (Pers. anâr), for their grains are from Paradise." (Note: Vid., Fleischer's Catal. Codd. Lips. p. 428.) Geneva 1599 O (a) that thou [wert] as my brother, that was nourished at the breasts of my mother! [when] I should find thee outside, I would kiss thee; yea, I should not be despised. (a) The Church called of the Gentiles speaks thus to the Church of Jerusalem. John Gill INTRODUCTION TO SONG OF SOLOMON 8 This chapter begins with an ardent wish of the church for a free and intimate converse with Christ; declaring what she would do to him, and for him, should she have such an interview with him, Song 8:1; what familiarity should be between them, Song 8:3; charging the daughters of Jerusalem not to give him any disturbance, Song 8:4. Upon which they inquire who she was that was in such a posture they saw her in, Song 8:5; when the church, instead of giving them an answer, says some things concerning her beloved, on whom they saw her leaning; and makes some requests to him for more nearness to him, and manifestations of his love to her; urged from the strength her love and affections to him, which was invincible, Song 8:6. Next follows a speech of the church about her little sister; expressing a concern for her, and what she would do to her and with her, Song 8:8; and the answer of the little sister, declaring what she, was, and what she enjoyed, Song 8:10; then the words of the church again, concerning her husband's vineyard; the place, keepers, and profit of it, Song 8:11. And the chapter, and with it the Song, is concluded with a request of Christ to the church, that he might hear her voice, Song 8:13; and with a petition of hers to him, that he would come quickly to her, Song 8:14. John Wesley O that - The church here expresses her desire of a stricter union, and closer communion with Christ. Without - In the open streets. Robert Jamieson, A. R. Fausset and David Brown He had been a brother already. Why, then, this prayer here? It refers to the time after His resurrection, when the previous outward intimacy with Him was no longer allowed, but it was implied it should be renewed at the second coming (Jn 20:17). For this the Church here prays; meanwhile she enjoys inward spiritual communion with Him. The last who ever "kissed" Jesus Christ on earth was the traitor Judas. The bride's return with the King to her mother's house answers to Acts 8:25, after the mission to Samaria. The rest spoken of (Song 8:4) answers to Acts 9:31. that sucked . . . mother--a brother born of the same mother; the closest tie.
8:18:1: Ո՛վ տայր քեզ եղբօրորդի իմ դիտել զստինս մօր իմոյ։ Գտեալ զքեզ արտաքոյ՝ համբուրեցի՛ց զքեզ, եւ ո՛չ անգոսնեսցես զիս[8722]։ [8722] Բազումք. Ո՛վ տացէ քեզ... դիել զստինս։ 1 Ո՜վ իմ սիրեցեալ, երանի՜ թէ իմ եղբայրը լինէիր՝ մօրս կաթով սնուած, եւ երբ հանդիպէի քեզ դրսում, համբուրէի քեզ, եւ ոչ ոք չնախատէր ինձ: 8 Երանի՜ թէ իմ մօրս ստինքը ծծած եղբօրս պէս ըլլայիր։Երբ քեզ դուրսը գտնէի, պիտի համբուրէի Եւ զիս պիտի չանարգէին։ Ո՜վ տայր քեզ, ^[136]եղբօրորդի իմ,`` դիել զստինս մօր իմոյ. գտեալ զքեզ արտաքոյ` համբուրեցից զքեզ, եւ ոչ անգոսնեսցես զիս: 8:1: Ո՛վ տայր քեզ եղբօրորդի իմ դիտել զստինս մօր իմոյ։ Գտեալ զքեզ արտաքոյ՝ համբուրեցի՛ց զքեզ, եւ ո՛չ անգոսնեսցես զիս[8722]։ [8722] Բազումք. Ո՛վ տացէ քեզ... դիել զստինս։ 1 Ո՜վ իմ սիրեցեալ, երանի՜ թէ իմ եղբայրը լինէիր՝ մօրս կաթով սնուած, եւ երբ հանդիպէի քեզ դրսում, համբուրէի քեզ, եւ ոչ ոք չնախատէր ինձ: 8 Երանի՜ թէ իմ մօրս ստինքը ծծած եղբօրս պէս ըլլայիր։Երբ քեզ դուրսը գտնէի, պիտի համբուրէի Եւ զիս պիտի չանարգէին։ zohrab-1805▾ eastern-1994▾ western am▾	8:18:1 О, если бы ты был мне брат, сосавший груди матери моей! тогда я, встретив тебя на улице, целовала бы тебя, и меня не осуждали бы. 8:1 τίς τις.1 who?; what? δῴη διδωμι give; deposit σε σε.1 you ἀδελφιδόν αδελφιδος of me; mine θηλάζοντα θηλαζω nurse μαστοὺς μαστος breast μητρός μητηρ mother μου μου of me; mine εὑροῦσά ευρισκω find σε σε.1 you ἔξω εξω outside φιλήσω φιλεω like; fond of σε σε.1 you καί και and; even γε γε in fact οὐκ ου not ἐξουδενώσουσίν εξουδενοω set at naught μοι μοι me 8:1 מִ֤י mˈî מִי who יִתֶּנְךָ֙ yittenᵊḵˌā נתן give כְּ kᵊ כְּ as אָ֣ח ʔˈāḥ אָח brother לִ֔י lˈî לְ to יֹונֵ֖ק yônˌēq ינק suck שְׁדֵ֣י šᵊḏˈê שַׁד breast אִמִּ֑י ʔimmˈî אֵם mother אֶֽמְצָאֲךָ֤ ʔˈemṣāʔᵃḵˈā מצא find בַ va בְּ in † הַ the חוּץ֙ ḥûṣ חוּץ outside אֶשָּׁ֣קְךָ֔ ʔeššˈāqᵊḵˈā נשׁק kiss גַּ֖ם gˌam גַּם even לֹא־ lō- לֹא not יָב֥וּזוּ yāvˌûzû בוז despise לִֽי׃ lˈî לְ to 8:1. quis mihi det te fratrem meum sugentem ubera matris meae ut inveniam te foris et deosculer et iam me nemo despiciatWho shall give thee to me for my brother, sucking the breasts of my mother, that I may find thee without, and kiss thee, and now no man may despise me? 8:1. Bride to Groom: Who will give you to me as my brother, feeding from the breasts of my mother, so that I may discover you outside, and may kiss you, and so that now no one may despise me? 8:1. O that thou [wert] as my brother, that sucked the breasts of my mother! [when] I should find thee without, I would kiss thee; yea, I should not be despised. 1. Oh that thou wert as my brother, that sucked the breasts of my mother! I should find thee without, I would kiss thee; yea, and none would despise me. 8:1 O that thou [wert] as my brother, that sucked the breasts of my mother! [when] I should find thee without, I would kiss thee; yea, I should not be despised: 8:1 О, если бы ты был мне брат, сосавший груди матери моей! тогда я, встретив тебя на улице, целовала бы тебя, и меня не осуждали бы. 8:1 τίς τις.1 who?; what? δῴη διδωμι give; deposit σε σε.1 you ἀδελφιδόν αδελφιδος of me; mine θηλάζοντα θηλαζω nurse μαστοὺς μαστος breast μητρός μητηρ mother μου μου of me; mine εὑροῦσά ευρισκω find σε σε.1 you ἔξω εξω outside φιλήσω φιλεω like; fond of σε σε.1 you καί και and; even γε γε in fact οὐκ ου not ἐξουδενώσουσίν εξουδενοω set at naught μοι μοι me 8:1 מִ֤י mˈî מִי who יִתֶּנְךָ֙ yittenᵊḵˌā נתן give כְּ kᵊ כְּ as אָ֣ח ʔˈāḥ אָח brother לִ֔י lˈî לְ to יֹונֵ֖ק yônˌēq ינק suck שְׁדֵ֣י šᵊḏˈê שַׁד breast אִמִּ֑י ʔimmˈî אֵם mother אֶֽמְצָאֲךָ֤ ʔˈemṣāʔᵃḵˈā מצא find בַ va בְּ in † הַ the חוּץ֙ ḥûṣ חוּץ outside אֶשָּׁ֣קְךָ֔ ʔeššˈāqᵊḵˈā נשׁק kiss גַּ֖ם gˌam גַּם even לֹא־ lō- לֹא not יָב֥וּזוּ yāvˌûzû בוז despise לִֽי׃ lˈî לְ to 8:1. quis mihi det te fratrem meum sugentem ubera matris meae ut inveniam te foris et deosculer et iam me nemo despiciat Who shall give thee to me for my brother, sucking the breasts of my mother, that I may find thee without, and kiss thee, and now no man may despise me? 8:1. Bride to Groom: Who will give you to me as my brother, feeding from the breasts of my mother, so that I may discover you outside, and may kiss you, and so that now no one may despise me? 8:1. O that thou [wert] as my brother, that sucked the breasts of my mother! [when] I should find thee without, I would kiss thee; yea, I should not be despised. 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 1-4. Нормальная половая любовь, хотя и отлична по природе и характеру от любви по крови и свойству, но в отношении интимности, простоты и непосредственности, первая естественно берет за образец вторую; и потому как Жених книги Песни Песней не раз именовал Невесту сестрою (ст. IV:12), так и Невеста, не удовлетворяясь положением своим — первой из цариц (VI:8–9), жаждет теснейшего невозбранного общения с своим Женихом — наподобие ласк сестры и брата. При этом главенствовать должен Жених-брат — он должен учить Невесту-сестру (ст. 2), а она должна дарить ему беззаветную любовь и преданность. Ст. 3: повторяет сказанное в ст. 6: гл. II-ой. По объяснению проф. Олесницкого, в рассматриваемых стихах «земля, совершившая свой летний труд и сдавшая свои плоды, выражает желание, чтобы солнце было ее братом, т. е., неразрывно пребывало вместе с нею для того, чтобы ее виноградники и гранаты непрерывно цвели, чтобы старые плоды немедленно сменялись новыми. Песнь опять оканчивается обращенным к дочерям Иерусалима заклинанием не нарушать царствующей в природе любви и гармонии» (цит. соч. с. 377). Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 O that thou wert as my brother, that sucked the breasts of my mother! when I should find thee without, I would kiss thee; yea, I should not be despised. 2 I would lead thee, and bring thee into my mother's house, who would instruct me: I would cause thee to drink of spiced wine of the juice of my pomegranate. 3 His left hand should be under my head, and his right hand should embrace me. 4 I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love, until he please. Here, I. The spouse wishes for a constant intimacy and freedom with the Lord Jesus. She was already betrothed to him, but, the nuptials being yet not solemnized and published (the bride, the Lamb's wife, will not be completely ready till his second coming), she was obliged to be shy and to keep at some distance; she therefore wishes she may be taken for his sister, he having called her so (ch. v. 1), and that she might have the same chaste and innocent familiarity with him that a sister has with a brother, an own brother, that sucked the breasts of the same mother with her, who would therefore be exceedingly tender of her, as Joseph was of his brother Benjamin. Some make this to be the prayer of the Old-Testament saints for the hastening of Christ's incarnation, that the church might be the better acquainted with him, when, forasmuch as the children are partakers of flesh and blood, he should also himself likewise take part of the same, and not be ashamed to call them brethren. It is rather the wish of all believers for a more intimate communion with him, that they might receive the Spirit of sanctification, and so Christ must be as their brother, that is, that they might be as his brethren, which then they are when by grace they are made partakers of a divine nature, and he that sanctifies, and those that are sanctified, are both of one, Heb. ii. 11, &c. It becomes brethren and sisters, the children of the same parents, that have been nursed at the same breast, to be very loving to and tender of one another; such a love the spouse desires might be between her and her beloved, that she might call him brother. 2. She promises herself then the satisfaction of making a more open profession of her relation to him than at present she could make: "When I should find thee without, any where, even before company, I would kiss thee, as a sister does her own brother, especially her little brother that is now sucking the breasts of her mother" (for so some understand it); "I would use all the decent freedom with thee that could be, and should not be despised for it, as doing any thing unbecoming the modesty of my sex." The church, since Christ's incarnation, can better own him than she could before, when she would have been laughed at for being so much in love with one that was not yet born. Christ has become as our brother; wherever we find him, therefore, let us be ready to own our relation to him and affection for him, and not fear being despised for it, nor regard that any more than David did when he danced before the ark. If this be to be vile, I will be yet more vile. Nay, let us hope that we shall not be despised so much as some imagine. Of the maid-servants of whom thou hast spoken I shall be had in honour. Wherever we find the image of Christ, though it be without, among those that do not follow him with us, we must love it, and testify that love, and we shall not be despised for it, but catholic charity will gain us respect. 3. She promises to improve the opportunity she should then have for cultivating an acquaintance with him (v. 2): "I would lead thee, as my brother, by the arm, and hang upon thee; I would show thee all the house of my precious things, would bring thee into my mother's house, into the church, into the solemn assemblies (ch. iii. 4), into my closet" (for there the saints have most familiar communion with Christ), "and there thou wouldst instruct me" (so some read it), as brethren inform their sisters of what they desire to be instructed in. Those that know Christ shall be taught of him; and therefore we should desire communion with Christ that we may receive instruction from him. He has come that he might give us an understanding. Or, "My mother would instruct me when I have thee with me." It is the presence of Christ in and with his church that makes the word and ordinances instructive to her children, who shall all be taught of God. 4. She promises him to bid him welcome to the best she had; she would cause him to drink of her spiced wine and the juice of her pomegranate, and bid him welcome to it, wishing it better for his sake. The exercise of grace and the performance of duty are spiced wine to the Lord Jesus, very acceptable to him, as expressive of a grateful sense of his favours. Those that are pleased with Christ must study to be pleasing to him; and they will not find him hard to be pleased. He reckons hearty welcome his best entertainment; and, if he have that, he will bring his entertainment along with him. 5. She doubts not but to experience his tender care of her and affection to her (v. 3), that she should be supported by his power and kept from fainting in the hardest services and sufferings (His left hand shall be under my head) and that she should be comforted with his love--His right hand should embrace me. Thus Christ laid his right hand upon John when he was ready to die away, Rev. i. 17. See also Dan. x. 10, 18. It may be read as it is ch. ii. 6, His left hand is under my head (for the words are the same in the original) and so it expresses an immediate answer to her prayer; she was answered with strength in her soul, Ps. cxxxviii. 3. While we are following hard after Christ his right hand sustains us, Ps. lxiii. 8. Underneath are the everlasting arms. 6. She charges those about her to take heed of doing any thing to interrupt the pleasing communion she now had with her beloved (v. 4), as she had done before, when he thus strengthened and comforted her with his presence (ch. ii. 7): Let me charge you, O you daughters of Jerusalem, and reason with you, Why should you stir up, and why should you awake, my love, until he will? The church, our common mother, charges all her children that they never do any thing to provoke Christ to withdraw, which we are very prone to do. Why should you put such an affront upon him? Why should you be such enemies to yourselves? We should thus reason with ourselves when we are tempted to do that which will grieve the Spirit. "What! Am I weary of Christ's presence, that I affront him and provoke him to depart from me? Why should I do that which he will take so unkindly and which I shall certainly repent of?" Adam Clarke: Commentary on the Bible - 1831 8:1: O that thou wert as my brother - The bride, fearing that her fondness for her spouse might be construed into too great a familiarity, wishes that he were her little brother; and then she might treat him in the most affectionate manner, and kiss him even in the streets without suspicion, and without giving offense to any one. Song of Solomon (Canticles) 8:2 Albert Barnes: Notes on the Bible - 1834 8:1: Royal rank and splendor are grown wearisome. The king once called her "sister" and "sister-bride." Would he were indeed as a "brother," her mother's own child whom she might meet, embrace, and welcome everywhere without restraint or shame. Her love for him is simple, sacred, pure, free from the unrest and the stains of mere earthly passion. Song of Solomon (Canticles) 8:2 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 8:1: that thou: Isa 7:14, Isa 9:6; Hag 2:7; Zac 9:9; Mal 3:1; Mat 13:16, Mat 13:17; Luk 2:26-32, Luk 2:38, Luk 10:23, Luk 10:24; Ti1 3:16; Heb 2:11, Heb 2:12 sucked: Isa 66:11, Isa 66:12; Gal 4:26 find thee: Joh 1:14, Joh 3:13, Joh 8:42, Joh 13:3, Joh 16:28; Heb 2:9-14, Heb 9:26-28 I would: Sol 1:2; Psa 2:12, Psa 45:10, Psa 45:11; Luk 7:45-48, Luk 9:26, Luk 12:8; Joh 7:46-52; Joh 9:25-38; Gal 6:14; Phi 3:3, Phi 3:7, Phi 3:8 yea: Psa 51:17, Psa 102:16, Psa 102:17; Mar 12:42-44, Mar 14:6-9 I should not be despised: Heb. they should not despise me, Isa 60:14; Luk 10:16, Luk 18:9; Co1 1:28 Song of Solomon (Canticles) 8:2 John Gill O that thou wert as my brother,.... Or, "who will give thee as a brother to me?" (q) an usual form of wishing, Deut 5:29, Ps 14:7. The church here not only requests that Christ would be like a brother to her, but appear to be really one, and to act the part of one towards her; with whom she might as freely converse as brother and sister may. Several Jewish (r) writers own, that the King Messiah is intended here; and in such a relation Christ does stand to his church and people, by virtue of his incarnation, Heb 2:11; hence many of the ancients take this to be a wish of the Jewish church, for the coming of Christ in the flesh; and also through their adoption, he and they having one Father, Jn 20:17; and by being of a like nature, disposition, and practice, Mt 12:50; as well as on the score of love and friendship, Prov 18:24; and this relation Christ fills up, by the intimacy and familiarity he uses them with; by his compassion on them, and sympathy with them, in all their afflictions; by the help, aid, and relief, he gives them; by his condescension to their weaknesses, and by his great love and affection for them. As a further description of him as a brother, it is added, that sucked the breasts of my mother; which may denote the truth and reality of Christ's incarnation, being a sucking infant: and the near relation of Christ to his people, being a brother by the mother's side, reckoned the nearest, and their affection to each other the strongest: by her "mother" may be meant Jerusalem above, the mother of us all; and, by her "breasts", the ordinances, of which Christ, as man, partook when on earth, and now may be said to suck, as formed in the hearts of his people; when I should find thee without; or, "in the street" (s); in public ordinances, where Christ is to be found; or outside of Judea, in the Gentile world, where, after his coming in the flesh, his Gospel was preached, the ordinances administered, and he was there to be found; or in the most public place and manner, where she should not be ashamed to own him, his truths and ordinances, before men; I would kiss thee; not only with a kiss of approbation, Prov 24:16; but of love and affection, of faith and confidence, of homage and subjection, of worship and adoration; see Ps 2:12; this is an usage with relations and friends, brothers and sisters, at meeting; hence Heunischius refers this to the time when the saints shall meet Christ in the clouds, who will be admitted to the nearest embraces of him, with unspeakable pleasure, and enjoy him to all eternity; yea, I should not be despised; for taking such freedom with Christ, her brother. Or, "they would not despise me" (t); neither men nor angels, for such an action, and still less God, the Father, Son, and Spirit; which she might conclude from the relation between them, it being no more unseemly than for a sister to use such freedom with an own brother, even in the street; and from the reception she had reason to believe she should meet with from Christ: who would not turn away his face from her, when she offered to kiss him, which would occasion shame and blushing. The whole expresses her boldness in professing Christ, without fear or shame, in the most public manner. (q) "quis det te?" Pagninus, Montanus, Marckius. (r) Targum in loc. Zohar in Gen. fol. 104. 1. Tzeror Hammor, fol. 73. 3. Caphtor Uperah, fol. 5. 2. (s) "in platen", Montanus, Brightman, Marckius; "in publico", Cocceius, Michaelis. (t) "non contemnent, vel contemnerent me", Montanus, Brightman, Marckius.
8:28:2: Առեալ ածից զքեզ ՚ի տուն մօր իմոյ՝ եւ ՚ի սենեակ յղացելոյն զիս. արբուցից քեզ ՚ի գինւո՛յ իւղագործաց, յօշարակէ՛ նռնենեաց իմոց։ 2 Վերցնէի քեզ, բերէի իմ մօր տունը, այն սենեակը, ուր նա յղիացել է ինձնով, քեզ ազնիւ գինի տայի խմելու, օշարակ տայի իմ նռնենիներից: 2 Քեզ առաջնորդելով իմ մօրս տունը կը տանէի, Որպէս զի ինծի սորվեցնես։Քեզի հոտաւէտ գինիէն, իմ նռնենիիս օշարակէն պիտի խմցնէի։ Առեալ ածից զքեզ ի տուն մօր իմոյ, ^[137]եւ ի սենեակ յղացելոյն`` զիս. արբուցից քեզ ի գինւոյ իւղագործաց, յօշարակէ նռնենեաց իմոց: 8:2: Առեալ ածից զքեզ ՚ի տուն մօր իմոյ՝ եւ ՚ի սենեակ յղացելոյն զիս. արբուցից քեզ ՚ի գինւո՛յ իւղագործաց, յօշարակէ՛ նռնենեաց իմոց։ 2 Վերցնէի քեզ, բերէի իմ մօր տունը, այն սենեակը, ուր նա յղիացել է ինձնով, քեզ ազնիւ գինի տայի խմելու, օշարակ տայի իմ նռնենիներից: 2 Քեզ առաջնորդելով իմ մօրս տունը կը տանէի, Որպէս զի ինծի սորվեցնես։Քեզի հոտաւէտ գինիէն, իմ նռնենիիս օշարակէն պիտի խմցնէի։ zohrab-1805▾ eastern-1994▾ western am▾	8:28:2 Повела бы я тебя, привела бы тебя в дом матери моей. Ты учил бы меня, а я поила бы тебя ароматным вином, соком гранатовых яблоков моих. 8:2 παραλήμψομαί παραλαμβανω take along; receive σε σε.1 you εἰσάξω εισαγω lead in; bring in σε σε.1 you εἰς εις into; for οἶκον οικος home; household μητρός μητηρ mother μου μου of me; mine καὶ και and; even εἰς εις into; for ταμίειον ταμειον chamber τῆς ο the συλλαβούσης συλλαμβανω take hold of; conceive με με me ποτιῶ ποτιζω give a drink; water σε σε.1 you ἀπὸ απο from; away οἴνου οινος wine τοῦ ο the μυρεψικοῦ μυρεψικος from; away νάματος ναμα of me; mine 8:2 אֶנְהָֽגֲךָ֗ ʔenhˈāḡᵃḵˈā נהג drive אֲבִֽיאֲךָ֛ ʔᵃvˈîʔᵃḵˈā בוא come אֶל־ ʔel- אֶל to בֵּ֥ית bˌêṯ בַּיִת house אִמִּ֖י ʔimmˌî אֵם mother תְּלַמְּדֵ֑נִי tᵊlammᵊḏˈēnî למד learn אַשְׁקְךָ֙ ʔašqᵊḵˌā שׁקה give drink מִ mi מִן from יַּ֣יִן yyˈayin יַיִן wine הָ hā הַ the רֶ֔קַח rˈeqaḥ רֶקַח spice מֵ mē מִן from עֲסִ֖יס ʕᵃsˌîs עָסִיס juice רִמֹּנִֽי׃ rimmōnˈî רִמֹּון pomegranate 8:2. adprehendam te et ducam in domum matris meae ibi me docebis et dabo tibi poculum ex vino condito et mustum malorum granatorum meorumI will take hold of thee, and bring thee into my mother's house: there thou shalt teach me, and I will give thee a cup of spiced wine and new wine of my pomegranates. 8:2. I will take hold of you and lead you into my mother’s house. There you will teach me, and I will give you a cup of spiced wine, and of new wine from my pomegranates. 8:2. I would lead thee, [and] bring thee into my mother’s house, [who] would instruct me: I would cause thee to drink of spiced wine of the juice of my pomegranate. 2. I would lead thee, bring thee into my mother’s house, who would instruct me; I would cause thee to drink of spiced wine, of the juice of my pomegranate. 8:2 I would lead thee, [and] bring thee into my mother' s house, [who] would instruct me: I would cause thee to drink of spiced wine of the juice of my pomegranate: 8:2 Повела бы я тебя, привела бы тебя в дом матери моей. Ты учил бы меня, а я поила бы тебя ароматным вином, соком гранатовых яблоков моих. 8:2 παραλήμψομαί παραλαμβανω take along; receive σε σε.1 you εἰσάξω εισαγω lead in; bring in σε σε.1 you εἰς εις into; for οἶκον οικος home; household μητρός μητηρ mother μου μου of me; mine καὶ και and; even εἰς εις into; for ταμίειον ταμειον chamber τῆς ο the συλλαβούσης συλλαμβανω take hold of; conceive με με me ποτιῶ ποτιζω give a drink; water σε σε.1 you ἀπὸ απο from; away οἴνου οινος wine τοῦ ο the μυρεψικοῦ μυρεψικος from; away νάματος ναμα of me; mine 8:2 אֶנְהָֽגֲךָ֗ ʔenhˈāḡᵃḵˈā נהג drive אֲבִֽיאֲךָ֛ ʔᵃvˈîʔᵃḵˈā בוא come אֶל־ ʔel- אֶל to בֵּ֥ית bˌêṯ בַּיִת house אִמִּ֖י ʔimmˌî אֵם mother תְּלַמְּדֵ֑נִי tᵊlammᵊḏˈēnî למד learn אַשְׁקְךָ֙ ʔašqᵊḵˌā שׁקה give drink מִ mi מִן from יַּ֣יִן yyˈayin יַיִן wine הָ hā הַ the רֶ֔קַח rˈeqaḥ רֶקַח spice מֵ mē מִן from עֲסִ֖יס ʕᵃsˌîs עָסִיס juice רִמֹּנִֽי׃ rimmōnˈî רִמֹּון pomegranate 8:2. adprehendam te et ducam in domum matris meae ibi me docebis et dabo tibi poculum ex vino condito et mustum malorum granatorum meorum I will take hold of thee, and bring thee into my mother's house: there thou shalt teach me, and I will give thee a cup of spiced wine and new wine of my pomegranates. 8:2. I will take hold of you and lead you into my mother’s house. There you will teach me, and I will give you a cup of spiced wine, and of new wine from my pomegranates. 8:2. I would lead thee, [and] bring thee into my mother’s house, [who] would instruct me: I would cause thee to drink of spiced wine of the juice of my pomegranate. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 8:2: Would - bring thee into my mother's house, who would instruct me - She would teach me how to conduct myself towards thee, as she would how to nurse a young child. To drink of spiced wine - Wine rendered peculiarly strong and invigorating. The bride and bridegroom on the wedding day both drank out of the same cup, to show that they were to enjoy and equally bear together the comforts and adversities of life. Song of Solomon (Canticles) 8:3 Albert Barnes: Notes on the Bible - 1834 8:2: Who would instruct me - Or, thou shouldest teach me Isa 54:13. Some allegorists make the whole passage Cant. 7:11-8:2 a prayer of the synagogue for the Incarnation of the Word, like Sol 1:2 (see note). Others, a prayer of the Church under both covenants for that complete union with the Incarnate Godhead which is still future. Song of Solomon (Canticles) 8:3 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 8:2: bring: Sol 3:4; Gal 4:26 who: Luk 16:29-31; Joh 5:39, Joh 5:46, Joh 5:47; Act 17:11, Act 17:12; Ti2 3:15; Pe1 1:10-12; Pe2 1:19; Rev 19:10 I would cause: Sol 4:10-16, Sol 5:1, Sol 7:9, Sol 7:12 spiced: Pro 9:2 Song of Solomon (Canticles) 8:3 John Gill I would lead thee, and bring, thee into mother's house,.... The general assembly and church of the firstborn is mother to the church visible, to particular churches and believers, where they are born, educated, and brought up; for which they have a great affection, as persons usually have for the place of their nativity and education. And here the church desires to have Christ with her; either to consummate the marriage between them, Gen 24:67; or to have the knowledge of him spread among her relations, those of her mother's house, who belonged to the election of grace; or to enjoy his presence there, with great delight and pleasure: the act of "leading" thither shows great familiarity with him, great love and respect for him, a hearty welcome to her mother's house; and was treating him becoming his majesty, great personages being led, Is 60:11; all which is done by prayer, in the exercise of faith: and the act of "bringing" denotes on her part the strength of faith in prayer; and on his part great condescension; see Song 3:4. Her end in all was, as follows, who would instruct me; meaning her mother; the allusion may be to a grave and prudent woman, who, taking her newly married daughter apart, teaches her how to behave towards her husband, that she may have his affections, and live happily with him: the house of God is a school of instruction, where souls are taught the ways of Christ, the doctrines of the Gospel, and the duties of religion; nor are the greatest believers above instruction, and the means of it. Some render the words, "thou shalt", or "thou wouldest teach me" (u); meaning Christ, who teaches as none else can; he teaches by his Spirit, who leads into all truth; by the Scriptures, which are profitable for instruction; by his ministers, called pastors and teachers; and by his ordinances administered in his house; where the church desired the presence of Christ; and might expect instruction from him, being in the way of her duty; and to hear such marriage precepts, as in Ps 45:10. In return, the church promises Christ, I would cause thee to drink of spiced wine, of the juice of my pomegranate; or, "wine of my pomegranate" (w); of which mention is made in Jewish writings (x) and by other authors (y): there was a city in the tribe of Dan, called "Gathrimmon", Josh 21:24; the winepress of the pomegranate, or where they made pomegranate wine. Spiced wine was much used by the ancients, and in the eastern countries: so Phoenician wine, or wine of Byblis, is said to be odoriferous (z); so the wine of Lebanon, Hos 14:7; the Babylonians had a wine they called nectar (a): spiced wine was thought less inebriating (b), and therefore the ancients sometimes put into their wine myrrh and calamus, and other spices (c); sometimes it was a mixture of old wine, water, and balsam; and of wine, honey, and pepper (d). Now these sorts of wine being accounted the best and most agreeable, the church proposes to treat Christ with them; by which may be meant the various graces of the Spirit, and the exercise of them in believers; which give Christ pleasure and delight, and are preferred by him to the best wine; see Song 4:10. With the Hebrew writers, pomegranates are said to be a symbol of concord (e): the pomegranate was a tree of Venus (f). (u) "docebis me", V. L. Pagninus, Montanus, & alii; "doceres me", Brightman, Michaelis. (w) "de vino dulci mali granati mei", Montanus. (x) T. Bab. Sabbat, fol. 143. 2. Maimon. Hilch. Maacolot Asurot, c. 7. s. 7. (y) Plin. Nat. Hist. l. 14. c. 16. (z) Theocrit. Idyll. 14. v. 15, 16. (a) Athenaei Deipnosophist. l. 1. c. 95. p. 32. (b) Ibid. l. 11. c. 3. p. 464. (c) Plin. Nat. Hist. l. 14. c. 13, 16. Plauti Persa, Act. 1. Sc. 3. v. 7, 8. (d) Munster. Dictionar. Chaldaic. p. 22, 27. (e) Apud Chartar. de Imag. Deorum, p. 139. (f) Athenaeus, ut supra (Deipnosophist.), l. 3. c. 8. p. 84. John Wesley Instruct me - Or, where she did instruct or educate me. I would - My gifts and graces should all be employed to serve and glorify thee. Robert Jamieson, A. R. Fausset and David Brown Her desire to bring Him into her home circle (Jn 1:41). who would instruct me--rather, "thou wouldest instruct me," namely, how I might best please thee (Is 11:2-3; Is 50:4; Lk 12:12; Jn 14:26; Jn 16:13). spiced wine--seasoned with aromatic perfumes. Jesus Christ ought to have our choicest gifts. Spices are never introduced in the song in His absence; therefore the time of His return from "the mountain of spices" (Song 8:14) is contemplated. The cup of betrothal was given by Him at the last supper; the cup or marriage shall be presented by her at His return (Mt 26:29). Till then the believer often cannot feel towards, or speak of, Him as he would wish.
8:38:3: Ձա՛խ նորա ընդ գլխով իմով, եւ ա՛ջ նորա պատեսցի զինեւ[8723]։ [8723] Ոմանք. Ահեակ նորա ընդ գլխ՛՛... պատեսցէ զինեւ։ 3 Թող նրա ձախը լինի գլխիս տակ, եւ նրա աջը թող գրկի ինձ: 3 Ձախ ձեռքը գլխուս տակ Ու աջ ձեռքը զիս կը գրկէր։ Ձախ նորա ընդ գլխով իմով, եւ աջ նորա պատեսցէ զինեւ: 8:3: Ձա՛խ նորա ընդ գլխով իմով, եւ ա՛ջ նորա պատեսցի զինեւ[8723]։ [8723] Ոմանք. Ահեակ նորա ընդ գլխ՛՛... պատեսցէ զինեւ։ 3 Թող նրա ձախը լինի գլխիս տակ, եւ նրա աջը թող գրկի ինձ: 3 Ձախ ձեռքը գլխուս տակ Ու աջ ձեռքը զիս կը գրկէր։ zohrab-1805▾ eastern-1994▾ western am▾	8:38:3 Левая рука его у меня под головою, а правая обнимает меня. 8:3 εὐώνυμος ευωνυμος well-named; southerly αὐτοῦ αυτος he; him ὑπὸ υπο under; by τὴν ο the κεφαλήν κεφαλη head; top μου μου of me; mine καὶ και and; even ἡ ο the δεξιὰ δεξιος right αὐτοῦ αυτος he; him περιλήμψεταί περιλαμβανω me 8:3 שְׂמֹאלֹו֙ śᵊmōlˌô שְׂמֹאל lefthand side תַּ֣חַת tˈaḥaṯ תַּחַת under part רֹאשִׁ֔י rōšˈî רֹאשׁ head וִֽ wˈi וְ and ימִינֹ֖ו ymînˌô יָמִין right-hand side תְּחַבְּקֵֽנִי׃ tᵊḥabbᵊqˈēnî חבק embrace 8:3. leva eius sub capite meo et dextera illius amplexabitur meHis left hand under my head, and his right hand shall embrace me. 8:3. His left hand is under my head, and his right hand shall embrace me. 8:3. His left hand [should be] under my head, and his right hand should embrace me. 3. His left hand under my head, and his right hand should embrace me. 8:3 His left hand [should be] under my head, and his right hand should embrace me: 8:3 Левая рука его у меня под головою, а правая обнимает меня. 8:3 εὐώνυμος ευωνυμος well-named; southerly αὐτοῦ αυτος he; him ὑπὸ υπο under; by τὴν ο the κεφαλήν κεφαλη head; top μου μου of me; mine καὶ και and; even ἡ ο the δεξιὰ δεξιος right αὐτοῦ αυτος he; him περιλήμψεταί περιλαμβανω me 8:3 שְׂמֹאלֹו֙ śᵊmōlˌô שְׂמֹאל lefthand side תַּ֣חַת tˈaḥaṯ תַּחַת under part רֹאשִׁ֔י rōšˈî רֹאשׁ head וִֽ wˈi וְ and ימִינֹ֖ו ymînˌô יָמִין right-hand side תְּחַבְּקֵֽנִי׃ tᵊḥabbᵊqˈēnî חבק embrace 8:3. leva eius sub capite meo et dextera illius amplexabitur me His left hand under my head, and his right hand shall embrace me. 8:3. His left hand is under my head, and his right hand shall embrace me. 8:3. His left hand [should be] under my head, and his right hand should embrace me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 8:3: His left hand - See on Sol 2:6 (note). With the fourth verse the Sixth night of the marriage week is supposed to end. Song of Solomon (Canticles) 8:5 Albert Barnes: Notes on the Bible - 1834 8:3: The bride now turns to and addresses the chorus as before (marginal reference). Song of Solomon (Canticles) 8:4 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 8:3: Sol 2:6; Deu 33:27; Isa 62:4, Isa 62:5; Co2 12:9 Song of Solomon (Canticles) 8:4 Carl Friedrich Keil and Franz Delitzsch Resigning herself now dreamily to the idea that Solomon is her brother, whom she may freely and openly kiss, and her teacher besides, with whom she may sit in confidential intercourse under her mother's eye, she feels herself as if closely embraced by him, and calls from a distance to the daughters of Jerusalem not to disturb this her happy enjoyment: 3 His left hand is under my head, And his right doth embrace me: 4 I adjure you, ye daughters of Jerusalem, That ye awake not and disturb not love Till she please! Instead of תּהת ל, "underneath," there is here, as usual, תּהת (cf. Song 8:5). Instead of אם ... ואם in the adjuration, there is here the equivalent מה ... ומה; the interrogative מה, which in the Arab. ma becomes negat., appears here, as at Job 31:1, on the way toward this change of meaning. The per capreas vel per cervas agri is wanting, perhaps because the natural side of love is here broken, and the ἔρως strives up into ἀγάπη. The daughters of Jerusalem must not break in upon this holy love-festival, but leave it to its own course. Geneva 1599 (b) His left hand [should be] under my head, and his right hand should embrace me. (b) Read (Song 2:6). John Gill His left hand should be under my head, and his right hand should embrace me. That is, when she should have the presence of Christ in her mother's house. Or the words are a petition that so it might be, "let his left hand", &c. (g); or a declaration of what she did enjoy, "his left hand is under my head", &c. (h); see Gill on Song 2:6. (g) Tigurine version, Marckius, some in Michaelis. (h) Mercerus, Piscator, Cocceius, Michaelis. Robert Jamieson, A. R. Fausset and David Brown The "left and right hand," &c., occurred only once actually (Song 2:6), and here optatively. Only at His first manifestation did the Church palpably embrace Him; at His second coming there shall be again sensible communion with Him. The rest in Song 8:4, which is a spiritual realization of the wish in Song 8:3 (1Pet 1:8), and the charge not to disturb it, close the first, second, and fourth canticles; not the third, as the bridegroom there takes charge Himself; nor the fifth, as, if repose formed its close, we might mistake the present state for our rest. The broken, longing close, like that of the whole Bible (Rev_ 22:20), reminds us we are to be waiting for a Saviour to come. On "daughters of Jerusalem," see on Song 7:10.
8:48:4: Երդմնեցուցից զձեզ դստերք Երուսաղեմի ՚ի զօրութիւնս եւ ՚ի հաստատութիւնս ագարակի, եթէ յառնիցէք զարթուսջի՛ք զսէրն մինչեւ կամեսցի։ Դստերքն եւ թագուհիքն ասեն[8724]. [8724] Ոմանք. Երդմնեցուցի զձեզ... ՚ի զօրութիւնս եւ յուժգնութիւնս անդաստանի։ Ուր Ոսկան. Երդմնեցուցանեմ։ 4 Երդուեցէ՛ք, ո՜վ Երուսաղէմի դուստրեր, հողի ու հանդի զօրութեան վրայ, որ երբ վեր կենաք, դուք իմ սիրածին չէք արթնացնի, մինչեւ որ ինքը չկամենայ»: Դուստրերը եւ թագուհիները ասում են. 4 Ով Երուսաղէմի աղջիկներ, ձեզ կ’երդմնցնեմ, Որ իմ սիրուհիս չարթնցնէք ու չվերցնէք, Մինչեւ որ ինք ուզէ։ Երդմնեցուցից զձեզ, դստերք Երուսաղեմի, ^[138]ի զօրութիւնս եւ ի հաստատութիւնս ագարակի, եթէ յառնիցէք զարթուսջիք`` զսէրն մինչեւ կամեսցի: 8:4: Երդմնեցուցից զձեզ դստերք Երուսաղեմի ՚ի զօրութիւնս եւ ՚ի հաստատութիւնս ագարակի, եթէ յառնիցէք զարթուսջի՛ք զսէրն մինչեւ կամեսցի։ Դստերքն եւ թագուհիքն ասեն[8724]. [8724] Ոմանք. Երդմնեցուցի զձեզ... ՚ի զօրութիւնս եւ յուժգնութիւնս անդաստանի։ Ուր Ոսկան. Երդմնեցուցանեմ։ 4 Երդուեցէ՛ք, ո՜վ Երուսաղէմի դուստրեր, հողի ու հանդի զօրութեան վրայ, որ երբ վեր կենաք, դուք իմ սիրածին չէք արթնացնի, մինչեւ որ ինքը չկամենայ»: Դուստրերը եւ թագուհիները ասում են. 4 Ով Երուսաղէմի աղջիկներ, ձեզ կ’երդմնցնեմ, Որ իմ սիրուհիս չարթնցնէք ու չվերցնէք, Մինչեւ որ ինք ուզէ։ zohrab-1805▾ eastern-1994▾ western am▾	8:48:4 Заклинаю вас, дщери Иерусалимские, не будите и не тревожьте возлюбленной, доколе ей угодно. 8:4 ὥρκισα ορκιζω put on / under oath; administer an oath ὑμᾶς υμας you θυγατέρες θυγατηρ daughter Ιερουσαλημ ιερουσαλημ Jerusalem ἐν εν in ταῖς ο the δυνάμεσιν δυναμις power; ability καὶ και and; even ἐν εν in ταῖς ο the ἰσχύσεσιν ισχυς force τοῦ ο the ἀγροῦ αγρος field τί τις.1 who?; what? ἐγείρητε εγειρω rise; arise καὶ και and; even τί τις.1 who?; what? ἐξεγείρητε εξεγειρω raise up; awakened τὴν ο the ἀγάπην αγαπη love ἕως εως till; until ἂν αν perhaps; ever θελήσῃ θελω determine; will 8:4 הִשְׁבַּ֥עְתִּי hišbˌaʕtî שׁבע swear אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] בְּנֹ֣ות bᵊnˈôṯ בַּת daughter יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem מַה־ mah- מָה what תָּעִ֧ירוּ׀ tāʕˈîrû עור be awake וּֽ ˈû וְ and מַה־ mah- מָה what תְּעֹֽרְר֛וּ tᵊʕˈōrᵊrˈû עור be awake אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אַהֲבָ֖ה ʔahᵃvˌā אֲהָבָה love עַ֥ד ʕˌaḏ עַד unto שֶׁ še שַׁ [relative] תֶּחְפָּֽץ׃ ס tteḥpˈāṣ . s חפץ desire 8:4. adiuro vos filiae Hierusalem ne suscitetis et evigilare faciatis dilectam donec ipsa velitI adjure you, O daughters of Jerusalem, that you stir not up, nor awake my love till she please. 8:4. Groom to Chorus: I bind you by oath, O daughters of Jerusalem, not to disturb or awaken the beloved, until she wills. 8:4. I charge you, O daughters of Jerusalem, that ye stir not up, nor awake [my] love, until he please. 4. I adjure you, O daughters of Jerusalem, that ye stir not up, nor awaken love, until it please. 8:4 I charge you, O daughters of Jerusalem, that ye stir not up, nor awake [my] love, until he please: 8:4 Заклинаю вас, дщери Иерусалимские, не будите и не тревожьте возлюбленной, доколе ей угодно. 8:4 ὥρκισα ορκιζω put on / under oath; administer an oath ὑμᾶς υμας you θυγατέρες θυγατηρ daughter Ιερουσαλημ ιερουσαλημ Jerusalem ἐν εν in ταῖς ο the δυνάμεσιν δυναμις power; ability καὶ και and; even ἐν εν in ταῖς ο the ἰσχύσεσιν ισχυς force τοῦ ο the ἀγροῦ αγρος field τί τις.1 who?; what? ἐγείρητε εγειρω rise; arise καὶ και and; even τί τις.1 who?; what? ἐξεγείρητε εξεγειρω raise up; awakened τὴν ο the ἀγάπην αγαπη love ἕως εως till; until ἂν αν perhaps; ever θελήσῃ θελω determine; will 8:4 הִשְׁבַּ֥עְתִּי hišbˌaʕtî שׁבע swear אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] בְּנֹ֣ות bᵊnˈôṯ בַּת daughter יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem מַה־ mah- מָה what תָּעִ֧ירוּ׀ tāʕˈîrû עור be awake וּֽ ˈû וְ and מַה־ mah- מָה what תְּעֹֽרְר֛וּ tᵊʕˈōrᵊrˈû עור be awake אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אַהֲבָ֖ה ʔahᵃvˌā אֲהָבָה love עַ֥ד ʕˌaḏ עַד unto שֶׁ še שַׁ [relative] תֶּחְפָּֽץ׃ ס tteḥpˈāṣ . s חפץ desire 8:4. adiuro vos filiae Hierusalem ne suscitetis et evigilare faciatis dilectam donec ipsa velit I adjure you, O daughters of Jerusalem, that you stir not up, nor awake my love till she please. 8:4. Groom to Chorus: I bind you by oath, O daughters of Jerusalem, not to disturb or awaken the beloved, until she wills. 8:4. I charge you, O daughters of Jerusalem, that ye stir not up, nor awake [my] love, until he please. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 8:4: That ye stir not up - literally, as in the margin. For "my love" read as before love. The omission of "the roes and hinds" here is noticeable. Hebrew scholars regard this charge here and elsewhere Sol 2:7; Sol 3:5 as an admonition to Israel not to attempt obtaining a possession of, or restoration to, the promised land, and union or reunion there with the Holy One, before being inwardly prepared for it by the trials of the wilderness and the exile. This interpretation comes very near to what appears to be the genuine literal meaning (see Sol 2:7 note). They suppose the words here to be addressed by Messiah to Israel in "the wilderness of the people" Eze 20:35, in the latter day, and the former words Sol 3:5 by Moses in the wilderness of Sinai. Song of Solomon (Canticles) 8:5 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 8:4: charge: Sol 2:7, Sol 3:5 that ye stir not up, nor awake: Heb. why should ye stir up, or, why awake, etc. Song of Solomon (Canticles) 8:5 Geneva 1599 (c) I charge you, O daughters of Jerusalem, that ye stir not, nor awake [my] love, until he please. (c) Read (Song 3:5). John Gill I charge you, O ye daughters of Jerusalem, that ye stir not up, nor awake my love, until he please. The phrase, "by the roes and by the hinds of the field", used in Song 2:7; is here omitted; not as if the charge was less vehement and earnest here, for the form of expostulation seems rather to express more earnestness: for the words may be rendered, "why will ye", or "why should ye stir up, and why awake my love?" (i) being apprehensive they were about to do it; and which she dissuades from, as unreasonable and dangerous, and might be prejudicial to them as well as to her. The allusion is to virgins, that sung songs at marriages; one in the evening, lulling to sleep; and another in the morning, awaking and stirring up from it (k). (i) "cur", Montanus, Schmidt. (k) Vid. Theocrit. Idyll. 18.
8:58:5: Ո՛վ է սա որ ելեալ գայ սպիտակացեալ. յենո՛ւ գայ յեղբօրորդի իւր։ Փեսայն ցհարսնն ասէ. ՚Ի ներքոյ խնձորւոյն զարթուցի զքեզ. ա՛նդ երկնեաց զքեզ մայր քո. ա՛նդ երկնեաց որ ծնաւն զքեզ[8725]։ [8725] Ոմանք. Որ ելանէ սպիտակացեալ, յեցեալ յեղբօ՛՛։ ... ՚ի ներքոյ խնձորոյ զարթուցից զքեզ։ 5 «Ո՞վ է սա, որ գալիս է սպիտակ հագած, գալիս է՝ յենած իր սիրեցեալին»: Փեսան ասում է Հարսին. «Ես քեզ արթնացրի խնձորենու տակ. այնտեղ քո մայրը երկնել է քեզ, այնտեղ քո ծնողը ծնել է քեզ: 5 Ո՞վ է ասիկա, որ իր սիրականին կռթնած՝ Անապատէն կ’ելլէ։Քեզ խնձորենիին տակ արթնցուցի։Քու մայրդ քեզ հոն ծնաւ, Քու ծնողդ քեզ հոն ծնաւ։ ^[139]Դստերքն եւ թագուհիքն ասեն.`` Ո՞վ է սա որ ելեալ գայ ^[140]սպիտակացեալ, յենու գայ յեղբօրորդի`` իւր: ^[141]Փեսայն ցհարսնն ասէ.`` Ի ներքոյ խնձորւոյն զարթուցի զքեզ. անդ երկնեաց զքեզ մայր քո, անդ երկնեաց որ ծնաւն զքեզ: 8:5: Ո՛վ է սա որ ելեալ գայ սպիտակացեալ. յենո՛ւ գայ յեղբօրորդի իւր։ Փեսայն ցհարսնն ասէ. ՚Ի ներքոյ խնձորւոյն զարթուցի զքեզ. ա՛նդ երկնեաց զքեզ մայր քո. ա՛նդ երկնեաց որ ծնաւն զքեզ[8725]։ [8725] Ոմանք. Որ ելանէ սպիտակացեալ, յեցեալ յեղբօ՛՛։ ... ՚ի ներքոյ խնձորոյ զարթուցից զքեզ։ 5 «Ո՞վ է սա, որ գալիս է սպիտակ հագած, գալիս է՝ յենած իր սիրեցեալին»: Փեսան ասում է Հարսին. «Ես քեզ արթնացրի խնձորենու տակ. այնտեղ քո մայրը երկնել է քեզ, այնտեղ քո ծնողը ծնել է քեզ: 5 Ո՞վ է ասիկա, որ իր սիրականին կռթնած՝ Անապատէն կ’ելլէ։ Քեզ խնձորենիին տակ արթնցուցի։Քու մայրդ քեզ հոն ծնաւ, Քու ծնողդ քեզ հոն ծնաւ։ zohrab-1805▾ eastern-1994▾ western am▾	8:58:5 Кто это восходит от пустыни, опираясь на своего возлюбленного? Под яблоней разбудила я тебя: там родила тебя мать твоя, там родила тебя родительница твоя. 8:5 τίς τις.1 who?; what? αὕτη ουτος this; he ἡ ο the ἀναβαίνουσα αναβαινω step up; ascend λελευκανθισμένη λευκανιζω prop up; steady ἐπὶ επι in; on τὸν ο the ἀδελφιδὸν αδελφιδος he; him ὑπὸ υπο under; by μῆλον μηλον raise up; awakened σε σε.1 you ἐκεῖ εκει there ὠδίνησέν ωδινω have contractions σε σε.1 you ἡ ο the μήτηρ μητηρ mother σου σου of you; your ἐκεῖ εκει there ὠδίνησέν ωδινω have contractions σε σε.1 you ἡ ο the τεκοῦσά τικτω give birth; produce σου σου of you; your 8:5 מִ֣י mˈî מִי who זֹ֗את zˈōṯ זֹאת this עֹלָה֙ ʕōlˌā עלה ascend מִן־ min- מִן from הַ ha הַ the מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert מִתְרַפֶּ֖קֶת miṯrappˌeqeṯ רפק lean עַל־ ʕal- עַל upon דֹּודָ֑הּ dôḏˈāh דֹּוד beloved one תַּ֤חַת tˈaḥaṯ תַּחַת under part הַ ha הַ the תַּפּ֨וּחַ֙ ttappˈûₐḥ תַּפּוּחַ apple-tree עֹֽורַרְתִּ֔יךָ ʕˈôrartˈîḵā עור be awake שָׁ֚מָּה ˈšāmmā שָׁם there חִבְּלַ֣תְךָ ḥibbᵊlˈaṯᵊḵā חבל be pregnant אִמֶּ֔ךָ ʔimmˈeḵā אֵם mother שָׁ֖מָּה šˌāmmā שָׁם there חִבְּלָ֥ה ḥibbᵊlˌā חבל be pregnant יְלָדַֽתְךָ׃ yᵊlāḏˈaṯᵊḵā ילד bear 8:5. quae est ista quae ascendit de deserto deliciis affluens et nixa super dilectum suum sub arbore malo suscitavi te ibi corrupta est mater tua ibi violata est genetrix tuaWho is this that cometh up from the desert, flowing with delights, leaning upon her beloved? Under the apple tree I raised thee up: there thy mother was corrupted, there she was defloured that bore thee. 8:5. Chorus to Groom: Who is she, who ascends from the desert, flowing with delights, leaning upon her beloved? Groom to Bride: Under the apple tree, I awakened you. There your mother was corrupted. There she who bore you was violated. 8:5. Who [is] this that cometh up from the wilderness, leaning upon her beloved? I raised thee up under the apple tree: there thy mother brought thee forth: there she brought thee forth [that] bare thee. 5. Who is this that cometh up from the wilderness, leaning upon her beloved? Under the apple tree I awakened thee: there thy mother was in travail with thee, there was she in travail that brought thee forth. 8:5 Who [is] this that cometh up from the wilderness, leaning upon her beloved? I raised thee up under the apple tree: there thy mother brought thee forth: there she brought thee forth [that] bare thee: 8:5 Кто это восходит от пустыни, опираясь на своего возлюбленного? Под яблоней разбудила я тебя: там родила тебя мать твоя, там родила тебя родительница твоя. 8:5 τίς τις.1 who?; what? αὕτη ουτος this; he ἡ ο the ἀναβαίνουσα αναβαινω step up; ascend λελευκανθισμένη λευκανιζω prop up; steady ἐπὶ επι in; on τὸν ο the ἀδελφιδὸν αδελφιδος he; him ὑπὸ υπο under; by μῆλον μηλον raise up; awakened σε σε.1 you ἐκεῖ εκει there ὠδίνησέν ωδινω have contractions σε σε.1 you ἡ ο the μήτηρ μητηρ mother σου σου of you; your ἐκεῖ εκει there ὠδίνησέν ωδινω have contractions σε σε.1 you ἡ ο the τεκοῦσά τικτω give birth; produce σου σου of you; your 8:5 מִ֣י mˈî מִי who זֹ֗את zˈōṯ זֹאת this עֹלָה֙ ʕōlˌā עלה ascend מִן־ min- מִן from הַ ha הַ the מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert מִתְרַפֶּ֖קֶת miṯrappˌeqeṯ רפק lean עַל־ ʕal- עַל upon דֹּודָ֑הּ dôḏˈāh דֹּוד beloved one תַּ֤חַת tˈaḥaṯ תַּחַת under part הַ ha הַ the תַּפּ֨וּחַ֙ ttappˈûₐḥ תַּפּוּחַ apple-tree עֹֽורַרְתִּ֔יךָ ʕˈôrartˈîḵā עור be awake שָׁ֚מָּה ˈšāmmā שָׁם there חִבְּלַ֣תְךָ ḥibbᵊlˈaṯᵊḵā חבל be pregnant אִמֶּ֔ךָ ʔimmˈeḵā אֵם mother שָׁ֖מָּה šˌāmmā שָׁם there חִבְּלָ֥ה ḥibbᵊlˌā חבל be pregnant יְלָדַֽתְךָ׃ yᵊlāḏˈaṯᵊḵā ילד bear 8:5. quae est ista quae ascendit de deserto deliciis affluens et nixa super dilectum suum sub arbore malo suscitavi te ibi corrupta est mater tua ibi violata est genetrix tua Who is this that cometh up from the desert, flowing with delights, leaning upon her beloved? Under the apple tree I raised thee up: there thy mother was corrupted, there she was defloured that bore thee. 8:5. Chorus to Groom: Who is she, who ascends from the desert, flowing with delights, leaning upon her beloved? Groom to Bride: Under the apple tree, I awakened you. There your mother was corrupted. There she who bore you was violated. 8:5. Who [is] this that cometh up from the wilderness, leaning upon her beloved? I raised thee up under the apple tree: there thy mother brought thee forth: there she brought thee forth [that] bare thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5. Вопрос «кто это?.. » как и в аналогичных местах III:6: и VI:10, принадлежащий, вероятно, иерусалимским женщинам, относится, без сомнения, к новому и теперь уже последнему выступлению Невесты. В евр. Библии: ала мин-гамидбар, Vulg. ascendit de deserto, русск. синод.: восходит (архим. Макария; восходящая) от пустыни, что буквально согласуется с III:6: и, вероятно, искусственно перенесено оттуда. LXX читали иначе и передали: leleukanqismenh, слав. убелена, что гораздо ближе соответствует общему ходу мысли и речи священного поэта: Невеста в его книге представляется усовершающеюся, и если в начале книги она являлась черною от загара солнечного (1, 4–5), то теперь, в конце книги, она — по противоположности — представляется убеленною, достигшею ослепительной белизны. По мнению проф. Олесницкого, «последняя стадия Песни Песней VIII:5–14: приближается к картинам первой стадии и изображает первую половину зимнего сезона, охлаждение и усыпление или — так сказать — сокращение жизни природы… Не напрасно Палестина в предшествующей песни так боялась удаления солнца. Солнце уклонилось — и вот в одно утро Палестина является вся белая от снега. Эта мысль прямо выражается в первых словах песни по чтению LXX: кто это выступает блестящая таким белым цветом (по LXX) и яркостью этого снежного цвета уподобляющаяся другу своему солнцу?» (с. 377); «главным зимним украшением Палестины служат созревающие в декабре апельсины… священный поэт их, и только их одних разумеет под общим именем яблок. Обремененные зреющими плодами апельсинные деревья — один уцелевший залог близких отношений между землею и солнцем; в этих запоздалых плодах зимнее солнце едва возбуждает к жизни Палестину, спящую на лоне матери — земли» (с. 378). Matthew Henry: Concise Commentary on the Whole Bible - 1706 5 Who is this that cometh up from the wilderness, leaning upon her beloved? I raised thee up under the apple tree: there thy mother brought thee forth: there she brought thee forth that bare thee. 6 Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death; jealousy is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement flame. 7 Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned. Here, I. The spouse is much admired by those about her. It comes in in a parenthesis, but in it gospel-grace lies as plain, and as much above ground, as any where in this mystical song: Who is this that comes up from the wilderness, leaning upon her beloved? Some make these the words of the bridegroom, expressing himself well pleased with her reliance on him and resignation of herself to his guidance. They are rather the words of the daughters of Jerusalem, to whom she spoke (v. 4); they see her, and bless her. The angels in heaven, and all her friends on earth, are the joyful spectators of her bliss. The Jewish church came up from the wilderness supported by the divine power and favour, Deut. xxxii. 10, 11. The Christian church was raised up from a low and desolate condition by the grace of Christ relied on, Gal. iv. 27. Particular believers are amiable, nay, admirable, and divine grace is to be admired in them, when by the power of that grace they are brought up from the wilderness, leaning with a holy confidence and complacency upon Jesus Christ their beloved. This bespeaks the beauty of a soul, and the wonders of divine grace, 1. In the conversion of sinners. A sinful state is a wilderness, remote from communion with God, barren and dry, and in which there is no true comfort; it is a wandering wanting state. Out of this wilderness we are concerned to come up, by true repentance, in the strength of the grace of Christ, supported by our beloved and carried in his arms. 2. In the consolation of saints. A soul convinced of sin, and truly humbled for it, is in a wilderness, quite at a loss; and there is no coming out of this wilderness but leaning on Christ as our beloved, by faith, and not leaning to our own understanding, nor trusting to any righteousness or strength of our own as sufficient for us, but going forth, and going on, in the strength of the Lord God, and making mention of his righteousness, even his only, who is the Lord our righteousness. 3. In the salvation of those that belong to Christ. We must go up from the wilderness of this world having our conversation in heaven; and, at death, we must remove thither, leaning upon Christ, must live and die by faith in him. To me to live is Christ, and it is he that is gain in death. II. She addresses herself to her beloved. 1. She puts him in mind of the former experience which she and others had had of comfort and success in applying to him. (1.) For her own part: "I raised thee up under the apple tree, that is, I have many a time wrestled with thee by prayer and have prevailed. When I was alone in the acts of devotion, retired in the orchard, under the apple-tree" (which Christ himself was compared to, ch. ii. 3), as Nathanael under the fig-tree (John i. 48), "meditating and praying, then I raised thee up, to help me and comfort me," as the disciples raised him up in the storm, saying, Master, carest thou not that we perish? (Mark iv. 38), and the church (Ps. xliv. 23), Awake, why sleepest thou? Note, The experience we have had of Christ's readiness to yield to the importunities of our faith and prayer should encourage us to continue instant in our addresses to him, to strive more earnestly, and not to faint. I sought the Lord, and he heard me, Ps. xxxiv. 4. (2.) Others also had like experience of comfort in Christ, as it follows there (Ps. xxxiv. 5), They looked unto him, as well as I, and were lightened. There thy mother brought thee forth, the universal church, or believing souls, in whom Christ was formed, Gal. iv. 15. They were in pain for the comfort of an interest in thee, and travailed in pain with great sorrow (so the word here signifies); but they brought thee forth; the pangs did not continue always; those that had travailed in convictions at last brought forth in consolations, and the pain was forgotten for joy of the Saviour's birth. By this very similitude our Saviour illustrates the joy which his disciples would have in his return to them, after a mournful separation for a time, John xvi. 21, 22. After the bitter pangs of repentance many a one has had the blessed birth of comfort; why then may not I? 2. She begs of him that her union with him might be confirmed, and her communion with him continued and made more intimate (v. 6): Set me as a seal upon thy heart, as a seal upon thy arm. (1.) "Let me have a place in thy heart, an interest in thy love." This is that which all those desire above any thing that know how much their happiness is bound up in the love of Christ. (2.) "Let me never lose the room I have in thy heart; let thy love to me be ensured, as that deed which is sealed up not to be robbed. Let nothing ever prevail either to separate me from thy love, or, by suspending the communications of it, to deprive me of the comfortable sense of it." (3.) "Let me be always near and dear to thee, as the signet on thy right hand, not to be parted with (Jer. xxii. 24), engraven upon the palms of thy hands (Isa. xlix. 14), be loved with a peculiar love." (4.) "Be thou my high priest; let my name be written on thy breast-plate, nearer thy heart, as the names of all the tribes were engraven like the engravings of a signet in twelve precious stones on the breast-plate of Aaron, and also on two precious stones on the two shoulders or arms of the ephod," Exod. xxviii. 11, 12, 21. (5.) "Let thy power be engaged for me, as an evidence of thy love to me; let me be not only a seal upon thy heart, but a seal upon thy arm; let me be ever borne up in thy arms, and know it to my comfort." Some make these to be the words of Christ to his spouse, commanding her to be ever mindful of him and of his love to her; however, if we desire and expect that Christ should set us as a seal on his heart, surely we cannot do less than set him as a seal on ours. 3. To enforce this petition, she pleads the power of love, of her love to him, which constrained her to be thus pressing for the tokens of his love to her. (1.) Love is a violent vigorous passion. [1.] It is strong as death. The pains of a disappointed lover are like the pains of death; nay, the pains of death are slighted, and made nothing of, in pursuit of the beloved object. Christ's love to us was strong as death, for it broke through death itself. He loved us, and gave himself for us. The love of true believers to Christ is strong as death, for it makes them dead to every thing else; it even parts between soul and body, while the soul, upon the wings of devout affections, soars upward to heaven, an even forgets that it is yet clothed and clogged with flesh. Paul, in a rapture of this love, knew not whether he was in the body or out of the body. By it a believer is crucified to the world. [2.] Jealousy is cruel as the grave, which swallows up and devours all; those that truly love Christ are jealous of every thing that would draw them from him, and especially jealous of themselves, lest they should do any thing to provoke him to withdraw from them, and, rather than do so, would pluck out a right eye and cut off a right hand, than which what can be more cruel? Weak and trembling saints, who conceive a jealousy of Christ, doubting of his love to them, find that jealousy to prey upon them like the grave; nothing wastes the spirits more; but it is an evidence of the strength of their love to him. (3.) The coals thereof, its lamps, and flames, and beams, are very strong, and burn with incredible force, as the coals of fire that have a most vehement flame, a flame of the Lord (so some read it), a powerful piercing flame, as the lightning, Ps. xxix. 7. Holy love is a fire that begets a vehement heat in the soul, and consumes the dross and chaff that are in it, melts it down like wax into a new form, and carries it upwards as the sparks towards God and heaven. (2.) Love is a valiant victorious passion. Holy love is so; the reigning love of God in the soul is constant and firm, and will not be drawn off from him either by fair means or foul, by life or death, Rom. viii. 38. [1.] Death, and all its terrors, will not frighten a believer from loving Christ: Many waters, though they will quench fire, cannot quench this love, no, nor the floods drown it, v. 7. The noise of these waters will strike no terror upon it; let them do their worst, Christ shall still be the best beloved. The overflowing of these waters will strike no damp upon it, but it will enable a man to rejoice in tribulation. Though he slay me, I will love him and trust in him. No waters could quench Christ's love to us, nor any floods drown it; he waded through the greatest difficulties, even seas of blood. Love sat king upon the floods; let nothing then abate our love to him. [2.] Life, and all its comforts, will not entice a believer from loving Christ: If a man could hire him with all the substance of his house, to take his love off from Christ and set it upon the world and the flesh again, he would reject the proposal with the utmost disdain; as Christ, when the kingdoms of this world and the glory of them were offered him, to buy him off from his undertaking, said, Get thee hence, Satan. It would utterly be contemned. Offer those things to those that know no better. Love will enable us to repel and triumph over temptations from the smiles of the world, as much as from its frowns. Some give this sense of it: If a man would give all the substance of his house to Christ, as an equivalent instead of love, to excuse it, it would be contemned. He seeks not ours, but us, the heart, not the wealth. If I give all my goods to feed the poor, and have not love, it is nothing, 1 Cor. xiii. 1. Thus believers stand affected to Christ: the gifts of his providence cannot satisfy them without the assurances of his love. Adam Clarke: Commentary on the Bible - 1831 8:5: That cometh up from the wilderness - Perhaps the words of the daughters of Jerusalem, who, seeing the bride returning from the country, leaning on the arm of her beloved, are filled with admiration at her excellent carriage and beauty. I raised thee up under the apple tree - The original of this clause is obscure, and has given birth to various translations. The following is nearly literal: "Under the apple tree I excited thee (to espouse me): there, thy mother contracted thee; - there, she that brought thee forth contracted thee (to me). Or it may be understood of the following circumstance: The bridegroom found her once asleep under an apple tree, and awoke her; and this happened to be the very place where her mother, taken in untimely labor, had brought her into the world." And here the bridegroom, in his fondness and familiarity, recalls these little adventures to her memory. The Vulgate gives this an abominable meaning. Sub arbore malo suscitavi te: ibi corrupta est mater tua; ibi violata est genetrix tua; "I raised thee up under the apple tree: it was there that thy mother was corrupted; it was there that she who brought thee forth was violated." Spiritually, all this is applied to Eve losing her purity by sin; and Jesus as the promised seed raising her up by the promise of mercy, through the blood of his cross. But the text says nothing of this. Song of Solomon (Canticles) 8:6 Albert Barnes: Notes on the Bible - 1834 8:5: The scene changes from Jerusalem to the birthplace of the bride, where she is seen coming up toward her mother's house, leaning on the arm of the great king her beloved. Who is this - Compare and contrast with Sol 3:6. In the former scene all was splendor and exaltation, but here condescension, humility, and loving charm. I raised thee up ... - Beneath this apple-tree I wakened thee. The king calls the bride's attention to a fruit-tree, which they pass, the trysting-spot of earliest vows in this her home and birthplace. The Masoretic pointing of the Hebrew text (the most ancient traditional interpretation) assigns these words to the bride, but the majority of Christian fathers to the king. The whole passage gains in clearness and dramatic expression by the latter arrangement. Song of Solomon (Canticles) 8:6 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 8:5: Who is this: Sol 3:6, Sol 6:10 from the: Sol 4:8; Psa 45:10, Psa 45:11, Psa 107:2-8; Isa 40:3, Isa 43:19; Jer 2:2; Rev 12:6 leaning: Ch2 32:8 *marg. Psa 63:8; Isa 26:3, Isa 26:4, Isa 36:6; Mic 3:11; Joh 13:23; Act 27:23-25; Co2 12:9, Co2 12:10; Eph 1:12, Eph 1:13; Pe1 1:21 I raised: Sol 2:3; Hos 12:4; Joh 1:48-51 there she: Sol 8:1, Sol 3:4, Sol 3:11; Isa 49:20-23; Rom 7:4; Gal 4:19 Song of Solomon (Canticles) 8:6 Carl Friedrich Keil and Franz Delitzsch 5a Who is this coming up out of the wilderness, Leaning on her beloved? The third Acts; Song 3:6, began with a similar question to that with which the sixth here commences. The former closed the description of the growth of the love-relation, the latter closes that of the consummated love-relation. Instead of "out of the wilderness," the lxx has "clothed in white" (λελευκανθισμένη); the translator has gathered mitchauweret from the illegible consonants of his MS before him. On the contrary, he translates מתחוּרת correctly by ἐπιστηριζομένη (Symm. ἐπερειδομένη, Venet. κεκμηκυῖα ἐπί, wearily supporting herself on ...), while Jerome renders it unsuitably by deliciis affluens, interchanging the word with מתפּנּקת. But התרפּק, common to the Heb. with the Arab. and Aethiop., signifies to support oneself, from רפק, sublevare (French, soulager), Arab. rafaḳa, rafuḳa, to be helpful, serviceable, compliant, irtafaḳa, to support oneself on the elbow, or (with the elbow) on a pillow (cf. rafîk, fellow-traveller, rufḳa, a company of fellow-travellers, from the primary idea of mutually supporting or being helpful to each other); Aethiop. rafaḳa, to encamp for the purpose of taking food, ἀνακλίνεσθαι (cf. Jn 13:23). That Shulamith leant on her beloved, arose not merely from her weariness, with the view of supplementing her own weakness from his fulness of strength, but also from the ardour of the love which gives to the happy and proud Solomon, raised above all fears, the feeling of his having her in absolute possession. The road brings the loving couple near to the apple tree over against Shulamith's parental home, which had been the witness of the beginning of their love. 5b Under the apple tree I waked thy love: There thy mother travailed with thee; There travailed she that bare thee. The words, "under the apple tree I waked thee," עוררתּיך, might be regarded as those of Shulamith to Solomon: here, under this apple tree, where Solomon met with her, she won his first love; for the words cannot mean that she wakened him from sleep under the apple tree, since עורר has nowhere the meaning of הקיץ and העיר here given to it by Hitzig, but only that of "to stir, to stir up, to arouse;" and only when sleep or a sleepy condition is the subject, does it mean "to shake out of sleep, to rouse up" (vid., under Song 2:7). But it is impossible that "there" can be used by Shulamith even in the sense of the shepherd hypothesis; for the pair of lovers do not wander to the parental home of the lover, but of his beloved. We must then here altogether change the punctuation of the text, and throughout restore the fem. suffix forms as those originally used: עוררתּיך, חבּלתך אמּך, (Note: חבּלתך, penult. accented, and Lamed with Pathach in P. This is certainly right. Michlol 33a adduces merely ילדתך of the verse as having Kametz, on account of the pause, and had thus in view חבּ, with the Pathach under Lamed. But P. has also יל, with Pathach under Daleth, and so also has H, with the remark בּ פתחין (viz., here and Jer 22:26). The Biblia Rabbinica 1526 and 1615 have also the same pointing, Pathach under Daleth. In the printed list of words having Pathach in pause, this word is certainly not found. But it is found in the MS list of the Ochla veochla, at Halle.) and ילדתך (cf. שׁו, Is 47:10), in which we follow the example of the Syr. The allegorizing interpreters also meet only with trouble in regarding the words as those of Shulamith to Solomon. If התפיח were an emblem of the Mount of Olives, which, being wonderfully divided, gives back Israel's dead (Targ.), or an emblem of Sinai (Rashi), in both cases the words are more appropriately regarded as spoken to Shulamith than by her. Aben-Ezra correctly reads them as the words of Shulamith to Solomon, for he thinks on prayers, which are like golden apples in silver bowls; Hahn, for he understands by the apple tree, Canaan, where with sorrow his people brought him forth as their king; Hengstenberg, rising up to a remote-lying comparison, says, "the mother of the heavenly Solomon is at the same time the mother of Shulamith." Hoelemann thinks on Sur. 19:32 f., according to which 'Isa, Miriam's son, was born under a palm tree; but he is not able to answer the question, What now is the meaning here of the apple tree as Solomon's birthplace? If it were indeed to be interpreted allegorically, then by the apple tree we would rather understand the "tree of knowledge" of Paradise, of which Aquila, followed by Jerome, with his ἐκεῖ διεφθάρη, appears to think, - a view which recently Godet approves of; (Note: Others, e.g., Bruno von Asti († 1123) and the Waldensian Exposition, edited by Herzog in the Zeit. fr hist. Theol. 1861: malum = crux dominica. Th. Harms (1870) quotes Song 2:3, and remarks: The church brings forth her children under the apple tree, Christ. Into such absurdities, in violation of the meaning of the words, do the allegorizing interpreters wander.) there Shulamith, i.e., poor humanity, awakened the compassionate love of the heavenly Solomon, who then gave her, as a pledge of this love, the Protevangelium, and in the neighbourhood of this apple tree, i.e., on the ground and soil of humanity fallen, but yet destined to be saved, Shulamith's mother, i.e., the pre-Christian O.T. church, brought forth the Saviour from itself, who in love raised Shulamith from the depths to regal honour. But the Song of Songs does not anywhere set before us the task of extracting from it by an allegorizing process such far-fetched thoughts. If the masc. suff. is changed into the fem., we have a conversation perfectly corresponding to the situation. Solomon reminds Shulamith by that memorable apple tree of the time when he kindled within her the fire of first love; עורר elsewhere signifies energy (Ps 80:3), or passion (Prov 10:12), put into a state of violent commotion; connected with the accus. of the person, it signifies, Zech 9:13, excited in a warlike manner; here, placed in a state of pleasant excitement of love that has not yet attained its object. Of how many references to contrasted affections the reflex. התע is capable, is seen from Job 17:8; Job 31:29; why not thus also עורר? With שׁמּה Solomon's words are continued, but not in such a way as that what follows also took place under the apple tree. For Shulamith is not the child of Beduins, who in that case might even have been born under an apple tree. Among the Beduins, a maiden accidentally born at the watering-place (menhîl), on the way (rahîl), in the dew (ṭall) or snow (thelg), is called from that circumstance Munêhil, Ruhêla, Talla, or Thelga. (Note: Vid., Wetstein's Inschriften (1864), p. 336.) The birthplace of her love is not also the birthplace of her life. As התפוח points to the apple tree to which their way led them, so שׁמה points to the end of their way, the parental home lying near by (Hitzig). The lxx translates well: ἐκεῖ ὠδίνησέ σε ἡ μήτηρ σου, for while the Arab. ḥaḅida means concipere, and its Pi., ḥabbada, is the usual word for gravidam facere, חבּל in the passage before us certainly appears to be (Note: The Arab. ḥabilat, she has conceived, and is in consequence pregnant, accords in the latter sense with ḥamilat, she bears, i.e., is pregnant, without, however, being, as Hitzig thinks, of a cognate root with it. For ḥamal signifies to carry; הבל, on the contrary, to comprehend and to receive (whence also the cord, figuratively, the tie of love, liaison, as enclosing, embracing, is called ḥabl, הבל), and like the Lat. concipere and suscipere, is used not only in a sexual, but also in an ethical sense, to conceive anger, to take up and cherish sorrow. The Assyr. , corresponding to the Heb. בן, is explained from this Arab. ḥabl, concipere. On the supposition that the Heb. had a word, חבל, of the same meaning as the Arab. ḥabl, then חבּל might mean concipiendo generare; but the Heb. sentence lying before us leads to the interpretation eniti.) a denom. Pi. in the sense of "to bring forth with sorrow" (חבלי היּלדה). The lxx further translates: ἐκεῖ ὠδίνησέ σε ἡ τεκοῦσά σε, in which the σε is inserted, and is thus, as also by the Syr., Jerome, and Venet., translated, with the obliteration of the finite ילדתך, as if the reading were ילדתּך. But not merely is the name of the mother intentionally changed, it is also carried forward from the labour, eniti, to the completed act of birth. John Gill (Who is this that cometh up from the wilderness?.... Which words are spoken by the daughters of Jerusalem, occasioned by her charge to them, by which they were excited to look more earnestly at her, whom Christ had indulged with so much nearness to him; at which they express their surprise, and describe her by her ascent "from the wilderness"; that is, of the world, out of which she was chosen and called; and from a state of nature, out of which she was brought; and was rising up in a state of grace to a state of glory; See Gill on Song 3:6; leaning upon her beloved); faith in Christ, whom her soul loved, and who loved her, is signified hereby; see Is 50:10; which is the grace by which believers lean on the person of Christ, for acceptance with God; on his righteousness, for justification; on his fulness, for the supply of their wants; and trust in his blood for pardon and cleansing, The word is only used in this place, and is differently rendered: by some, "casting herself" (l) on him; as sensible sinners do at first conversion, when they venture their souls on Christ, commit the care and keeping of them to him, and trust their whole salvation with him: by others, "joining, associating" (m); cleaving to him, keeping company with him, from the use of the word (n) in the Arabic tongue; so such souls give up themselves to Christ; cleave to him, with full purpose of heart; walk with him, and walk on in him, as they have received him: by others, "rejoicing" or "delighting" (o) herself in him; in the view of his personal glory, transcendent excellencies, inexhaustible fulness, and searchable riches: the Septuagint version is, "strengthened", or "strengthening herself on her beloved"; deriving all her strength from him, to exercise grace, perform duty, withstand temptation, and persevere to the end, conscious of her own weakness; faith, in every sense of the word, is intended; I raised thee up under the apple tree; not the words of Christ concerning the church, since the affixes are masculine; but what the church said concerning Christ, when leaning on his arm as she went along with him: so the words may be connected with the preceding, by supplying the word "saying", as Michaelis observes; relating a piece of former experience, how that when she was under the apple tree, sat under the shadow of it, Song 2:3; that is, under the ordinances of the Gospel; where, having no sensible communion with Christ for some time, he being as it were asleep, she, by her earnest prayers and entreaties, awaked him, and raised him up, to take notice of her; whereby she enjoyed much nearness to him, and familiarity with him; there thy mother brought thee forth, there she brought thee forth that bare thee; which may be said either concealing the Old Testament church, who conceived hope of the coming of Christ, waited for it, and was often like a woman in pain until he was brought forth, which at length was done, to the joy of those that looked for him; or of the New Testament church, hoping, looking, waiting for the second coming of Christ, in the exercise of faith and prayer, and is like a woman in travail, and will be until he makes his appearance; and both may be meant, the one by the former, the other by the latter phrase, and may be the reason of the repetition of it. It may be applied to the apostles of Christ, who travailed in birth, until Christ was brought forth into the Gentile world, through the preaching of the Gospel; and so to all Gospel ministers, who are in like case until Christ be formed in the souls of men; which is no other than the new birth, and is attended with pain like that of a woman in travail; and every regenerate person may be said, in this sense, to be Christ's mother, as well as his brother and sister, Mt 12:50; and each of the above things are usually done under and by the means of the word and ordinances; which may be signified by the apple tree, or, however, the shadow of it. (l) "injiciens se", Cocceius. (m) "Adjungens se", Montanus; "associans se", Brightman, Schmidt, Marckius, Michaelis; so Aben Ezra, Jarchi, Joseph Kimchi, & R. Sol. Urbin. Ohel. Moed, fol. 19. 1. (n) "Raphak, comes fuit; rephik, comes itineris; socius", Golius, col. 1018, 1019. (o) "Deliciis affluens", V. L. "delicians", some in Mercerus, so Kimchi. John Wesley Who - This and the next clause are the words of the bridegroom, who proposes the question, that he may give the answer following. Her beloved - He speaks of himself in the third person, which is usual in the Hebrew language. I raised - When thou wast dead in trespasses and in the depth of misery. Under - Under my own shadow; for she had compared him to an apple tree, and declared, that under the shadow of the tree she had both delight and fruit, Song 2:3, which is the same thing with this raising up. There - Under that tree, either the universal or the primitive church, did conceive and bring thee forth. Robert Jamieson, A. R. Fausset and David Brown (CANTICLE V)--FROM THE CALL OF THE GENTILES TO THE CLOSE OF REVELATION. (Song 8:5-14) Who is this--Words of the daughters of Jerusalem, that is, the churches of Judea; referring to Paul, on his return from Arabia ("the wilderness"), whither he had gone after conversion (Gal 1:15-24). I raised thee . . . she . . . bare thee-- (Acts 26:14-16). The first words of Jesus Christ to the bride since her going to the garden of nuts (Song 6:9-10); so His appearance to Paul is the only one since His ascension, Song 8:13 is not an address of Him as visible: her reply implies He is not visible (1Cor 15:8). Spiritually, she was found in the moral wilderness (Ezek 16:5; Hos 13:5); but now she is "coming up from" it (Jer 2:2; Hos 2:14), especially in the last stage of her journey, her conscious weakness casting itself the more wholly on Jesus Christ (2Cor 12:9). "Raised" (Eph 2:1-7). Found ruined under the forbidden tree (Gen 3:22-24); restored under the shadow of Jesus Christ crucified, "the green tree" (Lk 23:31), fruit-"bearing" by the cross (Is 53:11; Jn 12:24). "Born again by the Holy Ghost" "there" (Ezek 16:3-6). In this verse, her dependence, in the similar verse, Song 3:6, &c., His omnipotence to support her, are brought out (Deut 33:26).
8:68:6: Դի՛ր զիս իբրեւ զկնիք ՚ի սրտի քում, եւ իբրեւ զմատանի յաջոյ ձեռին քո. զի բո՛ւռն է իբրեւ զմահ սէր, եւ խիստ իբրեւ զդժոխս նախանձ. թռիչք նորա իբրեւ զթռիչս բոցո՛յ հրոյ[8726]։ [8726] Ոմանք. ՚Ի վերայ սրտի քո. իբրեւ զմատանի ՚ի վերայ բազկի քո. վասն զի հզօր է իբրեւ զմահ... թեւք նորա իբրեւ զթեւս բոցոյ հրոյ։ 6 Ինձ իբրեւ կնիք դի՛ր քո սրտի վրայ, իբրեւ մատանի դի՛ր քո աջ ձեռքին, քանզի հզօր է սէրը մահուան պէս, խանդը դաժան է դժոխքի նման, նրա թռիչքը նման է հրի բոցի թռիչքին: 6 Զիս քու սրտիդ վրայ կնիքի պէս, Քու բազուկիդ վրայ կնիքի պէս դիր. Վասն զի սէրը՝ մահուան պէս զօրաւոր Ու նախանձը գերեզմանի պէս խիստ է. Անոր կայծերը սաստիկ բոցավառ կրակի կայծեր են։ Դիր զիս իբրեւ զկնիք ի սրտի քում, եւ իբրեւ ^[142]զմատանի ի վերայ բազկի քո, զի բուռն է իբրեւ զմահ սէր, եւ խիստ` իբրեւ զդժոխս նախանձ. թռիչք նորա իբրեւ զթռիչս բոցոյ հրոյ: 8:6: Դի՛ր զիս իբրեւ զկնիք ՚ի սրտի քում, եւ իբրեւ զմատանի յաջոյ ձեռին քո. զի բո՛ւռն է իբրեւ զմահ սէր, եւ խիստ իբրեւ զդժոխս նախանձ. թռիչք նորա իբրեւ զթռիչս բոցո՛յ հրոյ[8726]։ [8726] Ոմանք. ՚Ի վերայ սրտի քո. իբրեւ զմատանի ՚ի վերայ բազկի քո. վասն զի հզօր է իբրեւ զմահ... թեւք նորա իբրեւ զթեւս բոցոյ հրոյ։ 6 Ինձ իբրեւ կնիք դի՛ր քո սրտի վրայ, իբրեւ մատանի դի՛ր քո աջ ձեռքին, քանզի հզօր է սէրը մահուան պէս, խանդը դաժան է դժոխքի նման, նրա թռիչքը նման է հրի բոցի թռիչքին: 6 Զիս քու սրտիդ վրայ կնիքի պէս, Քու բազուկիդ վրայ կնիքի պէս դիր. Վասն զի սէրը՝ մահուան պէս զօրաւոր Ու նախանձը գերեզմանի պէս խիստ է. Անոր կայծերը սաստիկ բոցավառ կրակի կայծեր են։ zohrab-1805▾ eastern-1994▾ western am▾	8:68:6 Положи меня, как печать, на сердце твое, как перстень, на руку твою: ибо крепка, как смерть, любовь; люта, как преисподняя, ревность; стрелы ее стрелы огненные; она пламень весьма сильный. 8:6 θές τιθημι put; make με με me ὡς ως.1 as; how σφραγῖδα σφραγις seal ἐπὶ επι in; on τὴν ο the καρδίαν καρδια heart σου σου of you; your ὡς ως.1 as; how σφραγῖδα σφραγις seal ἐπὶ επι in; on τὸν ο the βραχίονά βραχιων arm σου σου of you; your ὅτι οτι since; that κραταιὰ κραταιος dominant ὡς ως.1 as; how θάνατος θανατος death ἀγάπη αγαπη love σκληρὸς σκληρος hard; harsh ὡς ως.1 as; how ᾅδης αδης Hades ζῆλος ζηλος zeal; jealousy περίπτερα περιπτερος he; him περίπτερα περιπτερος fire φλόγες φλοξ blaze αὐτῆς αυτος he; him 8:6 שִׂימֵ֨נִי śîmˌēnî שׂים put כַֽ ḵˈa כְּ as † הַ the חֹותָ֜ם ḥôṯˈām חֹותָם seal עַל־ ʕal- עַל upon לִבֶּ֗ךָ libbˈeḵā לֵב heart כַּֽ kˈa כְּ as † הַ the חֹותָם֙ ḥôṯˌām חֹותָם seal עַל־ ʕal- עַל upon זְרֹועֶ֔ךָ zᵊrôʕˈeḵā זְרֹועַ arm כִּֽי־ kˈî- כִּי that עַזָּ֤ה ʕazzˈā עַז strong כַ ḵa כְּ as † הַ the מָּ֨וֶת֙ mmˈāweṯ מָוֶת death אַהֲבָ֔ה ʔahᵃvˈā אֲהָבָה love קָשָׁ֥ה qāšˌā קָשֶׁה hard כִ ḵi כְּ as שְׁאֹ֖ול šᵊʔˌôl שְׁאֹול nether world קִנְאָ֑ה qinʔˈā קִנְאָה jealousy רְשָׁפֶ֕יהָ rᵊšāfˈeʸhā רֶשֶׁף flame רִשְׁפֵּ֕י rišpˈê רֶשֶׁף flame אֵ֖שׁ ʔˌēš אֵשׁ fire שַׁלְהֶ֥בֶתְיָֽה׃ šalhˌeveṯyˈā שַׁלְהֶבֶתְיָה big flame 8:6. pone me ut signaculum super cor tuum ut signaculum super brachium tuum quia fortis est ut mors dilectio dura sicut inferus aemulatio lampades eius lampades ignis atque flammarumPut me as a seal upon thy heart, as a seal upon thy arm, for love is strong as death, jealousy as hard as hell, the lamps thereof are fire and flames. 8:6. Set me like a seal upon your heart, like a seal upon your arm. For love is strong, like death, and envy is enduring, like hell: their lamps are made of fire and flames. 8:6. Set me as a seal upon thine heart, as a seal upon thine arm: for love [is] strong as death; jealousy [is] cruel as the grave: the coals thereof [are] coals of fire, [which hath] a most vehement flame. 6. Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death; jealousy is cruel as the grave: the flashes thereof are flashes of fire, a very flame of the LORD. 8:6 Set me as a seal upon thine heart, as a seal upon thine arm: for love [is] strong as death; jealousy [is] cruel as the grave: the coals thereof [are] coals of fire, [which hath a] most vehement flame: 8:6 Положи меня, как печать, на сердце твое, как перстень, на руку твою: ибо крепка, как смерть, любовь; люта, как преисподняя, ревность; стрелы ее стрелы огненные; она пламень весьма сильный. 8:6 θές τιθημι put; make με με me ὡς ως.1 as; how σφραγῖδα σφραγις seal ἐπὶ επι in; on τὴν ο the καρδίαν καρδια heart σου σου of you; your ὡς ως.1 as; how σφραγῖδα σφραγις seal ἐπὶ επι in; on τὸν ο the βραχίονά βραχιων arm σου σου of you; your ὅτι οτι since; that κραταιὰ κραταιος dominant ὡς ως.1 as; how θάνατος θανατος death ἀγάπη αγαπη love σκληρὸς σκληρος hard; harsh ὡς ως.1 as; how ᾅδης αδης Hades ζῆλος ζηλος zeal; jealousy περίπτερα περιπτερος he; him περίπτερα περιπτερος fire φλόγες φλοξ blaze αὐτῆς αυτος he; him 8:6 שִׂימֵ֨נִי śîmˌēnî שׂים put כַֽ ḵˈa כְּ as † הַ the חֹותָ֜ם ḥôṯˈām חֹותָם seal עַל־ ʕal- עַל upon לִבֶּ֗ךָ libbˈeḵā לֵב heart כַּֽ kˈa כְּ as † הַ the חֹותָם֙ ḥôṯˌām חֹותָם seal עַל־ ʕal- עַל upon זְרֹועֶ֔ךָ zᵊrôʕˈeḵā זְרֹועַ arm כִּֽי־ kˈî- כִּי that עַזָּ֤ה ʕazzˈā עַז strong כַ ḵa כְּ as † הַ the מָּ֨וֶת֙ mmˈāweṯ מָוֶת death אַהֲבָ֔ה ʔahᵃvˈā אֲהָבָה love קָשָׁ֥ה qāšˌā קָשֶׁה hard כִ ḵi כְּ as שְׁאֹ֖ול šᵊʔˌôl שְׁאֹול nether world קִנְאָ֑ה qinʔˈā קִנְאָה jealousy רְשָׁפֶ֕יהָ rᵊšāfˈeʸhā רֶשֶׁף flame רִשְׁפֵּ֕י rišpˈê רֶשֶׁף flame אֵ֖שׁ ʔˌēš אֵשׁ fire שַׁלְהֶ֥בֶתְיָֽה׃ šalhˌeveṯyˈā שַׁלְהֶבֶתְיָה big flame 8:6. pone me ut signaculum super cor tuum ut signaculum super brachium tuum quia fortis est ut mors dilectio dura sicut inferus aemulatio lampades eius lampades ignis atque flammarum Put me as a seal upon thy heart, as a seal upon thy arm, for love is strong as death, jealousy as hard as hell, the lamps thereof are fire and flames. 8:6. Set me like a seal upon your heart, like a seal upon your arm. For love is strong, like death, and envy is enduring, like hell: their lamps are made of fire and flames. 8:6. Set me as a seal upon thine heart, as a seal upon thine arm: for love [is] strong as death; jealousy [is] cruel as the grave: the coals thereof [are] coals of fire, [which hath] a most vehement flame. 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 6-7. В ст. 6–7, по согласному признанию всех древних и новых толкователей, выражена основная мысль или идея всей книги Песнь Песней — о несравненно высоком достоинстве и непреоборимой силе истинной любви, как начала по существу и источнику своему божественного. Даваемое здесь священным поэтом изображение любви — крепкой, как смерть, и ревности, ненасытимой, как самый шеол, любви, как божественного пламени неугасимого и неподкупного, является поистине неподражаемым, истинно классическим. Но все глубокое значение этой картины делается понятным лишь в связи с типологическим толкованием книги Песнь Песней. Воспользуемся и здесь превосходным объяснением проф. Олесницкого. «Как писатели пророческих книг в изображение крайнего политического падения еврейского народа вводят черты блаженного мессианского царства в видах утешения и ободрения народа, так и писатель Песнь Песней, дойдя в своем описании до низшей ступени жизни обетованной земли, как бы уснувшей от действия зимнего холода, неожиданно вводит в свое описание не имеющую отношения к изображаемой им действительной Палестине черту высшего непосредственного отношения Бога к земле своего народа. Изображение любви в ст. 6–7, которая не прерывается даже смертию и адом, не потушается никакими (зимними) водами и не приобретается никакими сокровищами, есть изображение той божественной любви, которая служит основанием всего ветхозаветного учения о Мессии. Приспособительно к тому, что в нашей книге вообще говорится о солнце и его благодетельной теплоте, и любовь Божия называется здесь пламенем (по первоначальному чтению; пламя Иеговы Яг [Действительно, вместо принятого чтения в евр. тексте ст. 6: пламень (сильный), в весьма многих кодексах у Кенпикотта и Росси читается пламя Иеговы. ]. Таким образом, совершенно справедливо древние толкователи видели в Песни Песней одно из самых высших и самых светлых пророчеств о Мессии. С того высшего пункта, на котором мы стоим в VIII:6–7, общая мысль всей книги Песнь Песней должна быть определена так: среди всех превратностей судьбы Палестины, среди сменяющихся картин ее природы, для народа еврейского есть только одно твердое и неизменное основание жизни, это — обещанная ему высшая и совершеннейшая любовь Иеговы, с раскрытием которой не нужно уже будет солнца на земле избранных, Божиих, потому что сам Иегова будет для нее солнцем незаходимым» (с. 378–379). О параллелизме ст. 6–7: с Рим VIII:35–39: мы говорили. Adam Clarke: Commentary on the Bible - 1831 8:6: Set me as a seal upon thine heart - It was customary in the Levant and other places to make impressions of various kinds upon the arms, the breast, and other parts. I have seen these often: some slight punctures are made, and the place rubbed over with a sort of blue powder that, getting between the cuticle and cutis, is never discharged; it continues in all its distinctness throughout life. The figures of young women are frequently thus impressed on the arms and on the breasts. If the bride alludes to any thing of this kind, which is very probable, the interpretation is easy. Let me be thus depicted upon thine arm, which being constantly before thy eyes, thou wilt never forget me; and let me be thus depicted upon thy breast, the emblem of the share I have in thy heart and affections. Do this as a proof of the love I bear to thee, which is such as nothing but death can destroy; and do it to prevent any jealousy I might feel, which is as cruel as the grave, and as deadly as fiery arrows or poisoned darts shot into the body. A most vehement flame - שלהבתיה shalhebethyah, "the flame of God;" for the word is divided שלהבת יה shalhebeth Yah, "the flame of Jehovah," by one hundred and sixteen of Dr. Kennicott's MSS., and by one hundred and fourteen of those of De Rossi. It may mean the lightning; or, as our text understands it, a most vehement or intense fire. Song of Solomon (Canticles) 8:7 Albert Barnes: Notes on the Bible - 1834 8:6 The key-note of the poem. It forms the Old Testament counterpart to Paul's panegyric Co1 13:1-13 under the New. (a) Love is here regarded as an universal power, an elemental principle of all true being, alone able to cope with the two eternal foes of God and man, Death and his kingdom. "For strong as death is love, Tenacious as Sheol is jealousy." "Jealousy" is here another term for "love," expressing the inexorable force and ardor of this affection, which can neither yield nor share possession of its object, and is identified in the mind of the sacred writer with divine or true life. (b) He goes on to describe it as an all-pervading Fire, kindled by the Eternal One, and partaking of His essence: "Its brands are brands of fire, A lightning-flash from Jah." Compare Deu 4:24. (c) This divine principle is next represented as overcoming in its might all opposing agencies whatsoever, symbolized by water. (d) From all which it follows that love, even as a human affection, must be Rev_erenced, and dealt with so as not to be bought by aught of different nature; the attempt to do this awakening only scorn. Song of Solomon (Canticles) 8:8 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 8:6: as a seal: Exo 28:9-12, Exo 28:21, Exo 28:29, Exo 28:30; Isa 49:16; Jer 22:24; Hag 2:23; Zac 3:9; Ti2 2:19 love: Sol 5:8; Psa 42:1, Psa 42:2, Psa 63:1, Psa 84:2; Joh 21:15-19; Act 20:24, Act 21:13; Co2 5:14, Co2 5:15; Phi 1:20-23; Rev 12:11 jealousy: Num 5:14, Num 25:11; Deu 32:21; Pro 6:34; Co2 11:2 cruel: Heb. hard the coals: Psa 120:4; Pro 25:22; Rom 12:20 Song of Solomon (Canticles) 8:7 Carl Friedrich Keil and Franz Delitzsch After Solomon has thus called to remembrance the commencement of their love-relation, which receives again a special consecration by the reference to Shulamith's parental home, and to her mother, Shulamith answers with a request to preserve for her this love. 6 Place me as a signet-ring on thy heart, As a signet-ring on thine arm! For strong as death is love; Inexorable as hell is jealousy: Its flames are flames of fire, A flame of Jah. 7 Mighty waters are unable to quench such love, And rivers cannot overflow it. If a man would give All the wealth of his house for love, - He would only be contemned. The signet-ring, which is called חותם (חתם, to impress), was carried either by a string on the breast, Gen 38:18, or also, as that which is called טבּעת denotes (from טבע, to sink into), on the hand, Jer 22:24, cf. Gen 41:42; Esther 3:12, but not on the arm, like a bracelet, 2Kings 1:10; and since it is certainly permissible to say "hand" for "finger," but not "arm" for "hand," so we may not refer "on thine arm" to the figure if the signet-ring, as if Shulamith had said, as the poet might also introduce her as saying: Make me like a signet-ring (כּחותם) on thy breast; make me like a signet-ring "on thy hand," or "on thy right hand." The words, "set me on thy heart," and "(set me) on thine arm," must thus also, without regard to "as a signet-ring," express independent thoughts, although שׂימני is chosen (vid., Hag 2:23) instead of קחני, in view of the comparison. (Note: Of the copy of the Tra, which was to be the king's vade-mecum, it is said, Sanhedrin 21b: עושה אותה כמין קמיע ותולה בזרוע, but also there the amulet is thought of not as fastened to the finger, but as wound round the arm.) Thus, with right, Hitzig finds the thought therein expressed: "Press me close to thy breast, enclose me in thine arms." But it is the first request, and not the second, which is in the form עכל־זרועך, and not על־זרועתיך (שׁימני), which refers to embracing, since the subject is not the relation of person and thing, but of person and person. The signet-ring comes into view as a jewel, which one does not separate from himself; and the first request is to this effect, that he would bear her thus inalienably (the art. is that of the specific idea) on his heart (Ex 28:29); the meaning of the second, that he would take her thus inseparably as a signet-ring on his arm (cf. Hos 11:3 : "I have taught Ephraim also to go, taking them by their arms"), so that she might lie always on his heart, and have him always at her side (cf. Ps 110:5): she wishes to be united and bound to him indissolubly in the affection of love and in the community of life's experience. The reason for the double request following כּי, abstracted from the individual case, rises to the universality of the fact realized by experience, which specializes itself herein, and celebrates the praise of love; for, assigning a reason for her "set me," she does not say, "my love," nor "thy love," but אהבה, "love" (as also in the address at Song 7:7). She means love undivided, unfeigned, entire, and not transient, but enduring; thus true and genuine love, such as is real, what the word denotes, which exhausts the conception corresponding to the idea of love. קנאה, which is here parallel to "love," is the jealousy of love asserting its possession and right of property; the reaction of love against any diminution of its possession, against any reserve in its response, the "self-vindication of angry love." (Note: Vid., my Prolegomena to Weber's Vom Zorne Gottes (1862), p. 35 ss.) Love is a passion, i.e., a human affection, powerful and lasting, as it comes to light in "jealousy." Zelus, as defined by Dav. Chytrus, est affectus mixtus ex amore et ira, cum videlicet amans aliquid irascitur illi, a quo laeditur res amata, wherefore here the adjectives עזּה (strong) and קשׁה (hard, inexorable, firm, severe) are respectively assigned to "love" and "jealousy," as at Gen 49:7 to "anger" and "wrath." It is much more remarkable that the energy of love, which, so to say, is the life of life, is compared to the energy of death and Hades; with at least equal right ממּות and משּׁאול (might be used, for love scorns both, outlasts both, triumphs over both (Rom 8:38.; 1Cor 15:54.). But the text does not speak of surpassing, but of equality; not of love and jealousy that they surpass death and Hades, but that they are equal to it. The point of comparison in both cases is to be obtained from the predicates. עז, powerful, designates the person who, being assailed, cannot be overcome (Num 13:28), and, assailing, cannot be withstood (Judg 14:18). Death is obviously thought of as the assailer (Jer 9:20), against which nothing can hold its ground, from which nothing can escape, to whose sceptre all must finally yield (vid., Ps 49). Love is like it in this, that it also seizes upon men with irresistible force (Bttcher: "He whom Death assails must die, whom Love assails must love"); and when she has once assailed him, she rests not till she has him wholly under her power; she kills him, as it were, in regard to everything else that is not the object of his love. קשׁה, hard (opposed to רך, 2Kings 3:39), σκληρός, designates one on whom no impression is made, who will not yield (Ps 48:4; Ps 19:4), or one whom stern fate has made inwardly stubborn and obtuse (1Kings 1:15). Here the point of comparison is inflexibility; for Sheol, thought of with שׁאל, to ask (vid., under Is 5:14), is the God-ordained messenger of wrath, who inexorably gathers in all that are on the earth, and holds them fast when once they are swallowed up by him. So the jealousy of love wholly takes possession of the beloved object not only in arrest, but also in safe keeping; she holds her possession firmly, that it cannot be taken from her (Wisd. 2:1), and burns relentlessly and inexorably against any one who does injury to her possession (Prov 6:34 f.). But when Shulamith wishes, in the words, "set me," etc., to be bound to the heart and to the arm of Solomon, has she in the clause assigning a reason the love in view with which she loves, or that with which she is loved? Certainly not the one to the exclusion of the other; but as certainly, first of all, the love with which she wishes to fill, and believes that she does fill, her beloved. If this is so, then with "for strong as death is love," she gives herself up to this love on the condition that it confesses itself willing to live only for her, and to be as if dead for all others; and with "inexorable as hell is jealousy," in such a manner that she takes shelter in the jealousy of this love against the occurrence of any fit of infidelity, since she consents therein to be wholly and completely absorbed by it. To קנאה, which proceeds from the primary idea of a red glow, there is connected the further description of this love to the sheltering and protecting power of which she gives herself up: "its flames, רשׁפיה, are flames of fire;" its sparkling is the sparkling of fire. The verb רשף signifies, in Syr. and Arab., to creep along, to make short steps; in Heb. and Chald., to sparkle, to flame, which in Samar. is referred to impetuosity. Symmachus translates, after the Samar. (which Hitzig approves of): ἁι ὁρμαὶ αὐτοῦ ὁρμαὶ πύρινοι; the Venet., after Kimchi, ἄνθρακες, for he exchanges רשׁף with the probably non.-cogn. רצפה; others render it all with words which denote the bright glancings of fire. רשׁפּי (so here, according to the Masora; on the contrary, at Ps 76:4, רשׁפּי) are effulgurations; the pred. says that these are not only of a bright shining, but of a fiery nature, which, as they proceed from fire, so also produce fire, for they set on fire and kindle. (Note: The Phoen. Inscriptions, Citens. xxxvii., xxxviii., show a name for God, רשפי חץ, or merely רשף, which appears to correspond to Ζεὺς Κεραύνιος on the Inscriptions of Larnax (vid., Vogu's Mlanges Archologiques, p. 19). רשפי are thus not the arrows themselves (Grtz), but these are, as it were, lightnings from His bow (Ps 76:4).) Love, in its flashings up, is like fiery flashes of lightning; in short, it is שׁלהבתיה, (Note: Thus in the Biblia Rabbinica and P. H. with the note מלהחדא ולא מפיק. Thus by Ben-Asher, who follows the Masora. Cf. Liber Psalmorum Hebr. atque Lat. p. 155, under Ps 118:5; and Kimchi, Wrterb., under אפל and שלהב. Ben-Naphtali, on the other hand, reads as two words, שׁלהבת יהּ. [Except in this word, the recensions of Ben-Asher and Ben-Naphtali differ only "de punctis vocalibus et accentibus." Strack's Prolegomena, p. 28.]) which is thus to be written as one word with ה raphatum, according to the Masora; but in this form of the word יה is also the name of God, and more than a meaningless superlative strengthening of the idea. As להבה is formed from the Kal להב to flame (R. לב, to lick, like להט, R. לט, to twist), so is שׁלהבת, from the Shafel שׁלהב, to cause to flame; this active stem is frequently found, especially in the Aram., and has in the Assyr. almost wholly supplanted the Afel (vid., Schrader in Deut. Morg. Zeit. xxvi. 275). שׁלהבת is thus related primarily to להבה, as inflammatio to (Ger.) Flamme; יה thus presents itself the more naturally to be interpreted as gen. subjecti. Love of a right kind is a flame not kindled and inflamed by man (Job 20:26), but by God - the divinely-influenced free inclination of two souls to each other, and at the same time, as is now further said, Song 8:7, Song 8:7, a situation supporting all adversities and assaults, and a pure personal relation conditioned by nothing material. It is a fire-flame which mighty waters (רבּים, great and many, as at Hab 3:15; cf. עזּים, wild, Is 43:16) cannot extinguish, and streams cannot overflow it (cf. Ps 69:3; Ps 124:4) or sweep it away (cf. Job 14:19; Is 28:17). Hitzig adopts the latter signification, but the figure of the fire makes the former more natural; no heaping up of adverse circumstances can extinguish true love, as many waters extinguish elemental fire; no earthly power can suppress it by the strength of its assault, as streams drench all they sweep over in their flow - the flame of Jah is inextinguishable. Nor can this love be bought; any attempt to buy it would be scorned and counted madness. The expressions is like Prov 6:30 f., cf. Num 22:18; 1Cor 13:3. Regarding הון (from הוּן, (Arab.) han, levem esse), convenience, and that by which life is made comfortable, vid., at Prov 1:13. According to the shepherd-hypothesis, here occurs the expression of the peculiar point of the story of the intercourse between Solomon and Shulamith; she scorns the offers of Solomon; her love is not to be bought, and it already belongs to another. But of offers we read nothing beyond Song Song 1:11, where, as in the following Song 8:12, it is manifest that Shulamith is in reality excited in love. Hitzig also remarks under Song 1:12 : "When the speaker says the fragrance of her nard is connected with the presence of the king, she means that only then does she smell the fragrance of nard, i.e., only his presence awakens in her heart pleasant sensations or sweet feelings." Shulamith manifestly thus speaks, also emphasizing Song 6:12, the spontaneousness of her relation to Solomon; but Hitzig adds: "These words, Song 1:12, are certainly spoken by a court lady." But the Song knows only a chorus of the "Daughters of Jerusalem" - that court lady is only a phantom, by means of which Hitzig's ingenuity seeks to prop up the shepherd-hypothesis, the weakness of which his penetration has discerned. As we understand the Song, Song 8:7 refers to the love with which Shulamith loves, as decidedly as Song 8:6 to the love with which she is loved. Nothing in all the world is able to separate her from loving the king; it is love to his person, not love called forth by a desire for riches which he disposes of, not even by the splendour of the position which awaited her, but free, responsive love with which she answered free love making its approach to her. The poet here represents Shulamith herself as expressing the idea of love embodied in her. That apple tree, where he awaked first love in her, is a witness of the renewal of their mutual covenant of love; and it is significant that only here, just directly here, where the idea of the whole is expressed more fully, and in a richer manner than at Song 7:7, is God denoted by His name, and that by His name as revealed in the history of redemption. Hitzig, Ewald, Olshausen, Bttcher, expand this concluding word, for the sake of rhythmic symmetry, to שׁלהבתיה שׁלהבת יהּ its flames are flames of Jah; but a similar conclusion is found at Ps 24:6; Ps 48:7, and elsewhere. "I would almost close the book," says Herder in his Lied der Lieder (Song of Songs), 1778, "with this divine seal. It is even as good as closed, for what follows appears only as an appended echo." Daniel Sanders (1845) closes it with Song 8:7, places Song 8:12 after Song 1:6, and cuts off Song 1:8-11, Song 1:13, Song 1:14, as not original. Anthologists, like Dpke and Magnus, who treat the Song as the Fragmentists do the Pentateuch, find here their confused medley sanctioned. Umbreit also, 1820, although as for the rest recognising the Song as a compact whole, explains Song 8:8-14 as a fragment, not belonging to the work itself. Hoelemann, however, in his Krone des Hohenliedes Crown of the Song, 1856 (thus he names the "concluding Act," Song 8:5-14), believes that there is here represented, not only in Song 8:6, Song 8:7, but further also in Song 8:8-12, the essence of true love - what it is, and how it is won; and then in Song 8:13 f. he hears the Song come to an end in pure idyllic tones. We see in Song 8:8 ff. the continuation of the love story practically idealized and set forth in dramatic figures. There is no inner necessity for this continuance. It shapes itself after that which has happened; and although in all history divine reason and moral ideas realize themselves, yet the material by means of which this is done consists of accidental circumstances and free actions passing thereby into reciprocal action. But Song 8:8 ff. is the actual continuance of the story on to the completed conclusion, not a mere appendix, which might be wanting without anything being thereby missed. For after the poet has set before us the loving pair as they wander arm in arm through the green pasture-land between Jezreel and Sunem till they reach the environs of the parental home, which reminds them of the commencement of their love relations, he cannot represent them as there turning back, but must present to us still a glimpse of what transpired on the occasion of their visit there. After that first Act of the concluding scene, there is yet wanting a second, to which the first points. Geneva 1599 (d) Set me as a seal upon thy heart, as a seal upon thy arm: for love [is] strong as death; jealousy [is] cruel as the grave: the coals of it [are] coals of fire, [which hath a] most vehement flame. (d) The spouse desires Christ to be joined in perpetual love with him. John Gill Set me as a seal upon thine heart, as a seal upon thine arm,.... These are still the words of the church, speaking to Christ as she walked along with him, as the affixes in the Hebrew text show; in which she desires to have a fixed abiding place in his heart; to continue firmly in his love, and to have further manifestations of it; to be always remembered and supported by him; to be ever on his mind, and constantly under his care and protection; and to have a full assurance of interest in his love, and in his power, which is the sealing work of his Spirit, Eph 1:13. The allusion seems to be to the high: priest, a type of Christ, who had the names of the children of Israel engraved on precious stones, and bore by him on his shoulders, and on his heart, for a memorial before the Lord continually; or to the names of persons, engraved on jewels, wore by lovers on their arms or breasts, or to their pictures put there; not to signets or seals wore on those parts, but to the names and images of persons impressed on them: the Ethiopians (p) understand it of something bound upon the arm, by which persons might be known, as was used in their country. The church's desire is, that she might be affectionately loved by Christ, be deeply fixed in his heart, be ever in his view, owned and acknowledged by him, and protected by the arm of his power. Her reasons follow: for love is strong as death; that is, the love or the church to Christ, which caused her to make the above requests: death conquers all; against it there is no standing; such was the love of the church, it surmounted all difficulties that lay in the way of enjoying Christ; nothing could separate from it; she was conquered by it herself (q); and could not live without him; a frown, an angry look from him, was as death unto her; yea, she could readily part with life and suffer death for his sake; death itself could not part her from him, or separate him from her love (r); so that her love was stronger than death; jealousy is cruel as the grave: the jealousy she had of Christ's love to her which was her weakness; and yet it was very torturing and afflicting, though at the same time it showed the greatness of her love to Christ: or "envy", that is of wicked men, she was the object of, which exceeds cruel wrath and outrageous anger, Prov 27:4; or rather her "zeal" (s), which is no other than ardent love for Christ his Gospel, cause, and interest; which ate up and consumed her spirits, as the grave does what is cast into it. Ps 119:139. Virgil (t) gives the epithet of "cruel" to love; the coals thereof are coals of fire; which expresses the fervency of her love to Christ, and zeal for the honour of his name: which, though sometimes cold and languid, is rekindled, and becomes hot and flaming; and is, like fire, insatiable, one of the four things that say, "It is not enough", Prov 30:16; which hath a most vehement flame; nothing is, nor, common with other writers (u), than to attribute flame to love, and to call it a fire; here a most vehement flame. Or, "the flame of Jah" or "Jehovah" (w); an exceeding great one: the Hebrews use one or other of the names of God, as a superlative; so the mountains of God, and cedars of God, mean exceeding great ones; and here it expresses the church's love in the highest degree, in such a flame as not to be quenched, as follows: or it signifies, that the flame of love in her breast was kindled by the Lord himself (x), by his Spirit, compared to fire; or by his love, shed abroad in her heart by him, Hence it appears to be false, what is sometimes said, that the name of God is not used in this Song; since the greatest of all his names, Jab or Jehovah, is here expressed. (p) Apud Ludolph. Lexic. Ethiopic. p. 341. (q) "Omnia vincit amor, et nos cedamus amori", Virgil. (r) "Nostros non rumpit funus amorea", Lucan. Pharsal. l. 5. v. 761, 762. (s) "zelus", Junius & Tremellius, Piscator, Cocceius, Marckius. (t) "Crudelis amor", Bucolic. Eclog. 10. v. 29. (u) Vid. Barthii Animadv. ad Claudian. de Nutpt. Honor. v. 16. & Laude Stilico, v. 74. So love is said to kindle a more vehement flame than at Vulcan's forge, Theocrit. Idyll. 2. prope finem. (w) "flamma Domini", Montauus, Mercerus; "Dei", Tigurine version, Cocceius; "Jah", Vatablus, to Marckius. (x) So the Tigurine version, Castalio. John Wesley Set me - These are undoubtedly the words of the bride. Let thy heart be constantly set upon me. He seems to allude to the engraven tablets which are frequently worn upon the breast, and to the signet on a man's arm or hand, which they prized at a more than ordinary rate, and which are continually in their sight. For love - My love to thee. Jealousy - Or, zeal; my ardent love to thee. Cruel - Heb. hard, grievous and terrible, and sometimes ready to overwhelm me; therefore have pity upon me, and do not leave me. Fire - It burns and melts my heart like fire. Robert Jamieson, A. R. Fausset and David Brown Implying approaching absence of the Bridegroom. seal--having her name and likeness engraven on it. His Holy Priesthood also in heaven (Ex 28:6-12, Exo. 28:15-30; Heb 4:14); "his heart" there answering to "thine heart" here, and "two shoulders" to "arm." (Compare Jer 22:24, with Hag 2:23). But the Holy Ghost (Eph 1:13-14). As in Song 8:5, she was "leaning" on Him, that is, her arm on His arm, her head on His bosom; so she prays now that before they part, her impression may be engraven both on His heart and His arm, answering to His love and His power (Ps 77:15; see Gen 38:18; Is 62:3). love is strong as death-- (Acts 21:13; Rom 8:35-39; Rev_ 12:11). This their love unto death flows from His (Jn 10:15; Jn 15:13). jealousy . . . the grave--Zealous love, jealous of all that would come between the soul and Jesus Christ (3Kings 19:10; Ps 106:30-31; Lk 9:60; Lk 14:26; 1Cor 16:22). cruel--rather, "unyielding" hard, as the grave will not let go those whom it once holds (Jn 10:28). a most vehement flame--literally, "the fire-flame of Jehovah" (Ps 80:16; Is 6:6). Nowhere else is God's name found in the Song. The zeal that burnt in Jesus Christ (Ps 69:9; Lk 12:49-50) kindled in His followers (Acts 2:3; Rom 15:30; Phil 2:17).
8:78:7: Ջուրք բազումք ո՛չ կարասցեն զսէր շիջուցանել. եւ գետք ո՛չ արգելցեն զնա։ Եթէ տացէ այր զամենայն զկեանս իւր ընդ սիրոյ, անգոսնելո՛վ անգոսնեսցեն զնա[8727]։ [8727] Ոմանք. Ոչ կարեն շիջուցանել զսէր... եթէ տացէ մարդ զամենայն զկեանս իւր ՚ի սէր, արհամարհանօք անգոսնեսցեն։ 7 Առատ ջրերը չեն կարող սէրը մարել, եւ ոչ էլ գետերը կարող են արգելել այն: Եթէ մի մարդ իր ողջ հարստութիւնը տար սէր գնելու համար, նրան արհամարհելով կ’արհամարհէին մարդիկ»: ԿՆՈՋ ԵՂԲԱՅՐՆԵՐԸ 7 Շատ ջուրերը չեն կրնար սէրը մարել Ու գետերը զանիկա չեն կրնար ընկղմել. Եթէ մարդ մը սիրոյ փոխարէն իր տանը բոլոր ստացուածքը տայ, Զանիկա բոլորովին կ’անարգեն։ Ջուրք բազումք ոչ կարասցեն զսէր շիջուցանել, եւ գետք ոչ արգելցեն զնա. եթէ տացէ այր զամենայն զկեանս իւր ընդ սիրոյ, անգոսնելով անգոսնեսցեն զնա: 8:7: Ջուրք բազումք ո՛չ կարասցեն զսէր շիջուցանել. եւ գետք ո՛չ արգելցեն զնա։ Եթէ տացէ այր զամենայն զկեանս իւր ընդ սիրոյ, անգոսնելո՛վ անգոսնեսցեն զնա[8727]։ [8727] Ոմանք. Ոչ կարեն շիջուցանել զսէր... եթէ տացէ մարդ զամենայն զկեանս իւր ՚ի սէր, արհամարհանօք անգոսնեսցեն։ 7 Առատ ջրերը չեն կարող սէրը մարել, եւ ոչ էլ գետերը կարող են արգելել այն: Եթէ մի մարդ իր ողջ հարստութիւնը տար սէր գնելու համար, նրան արհամարհելով կ’արհամարհէին մարդիկ»: ԿՆՈՋ ԵՂԲԱՅՐՆԵՐԸ 7 Շատ ջուրերը չեն կրնար սէրը մարել Ու գետերը զանիկա չեն կրնար ընկղմել. Եթէ մարդ մը սիրոյ փոխարէն իր տանը բոլոր ստացուածքը տայ, Զանիկա բոլորովին կ’անարգեն։ zohrab-1805▾ eastern-1994▾ western am▾	8:78:7 Большие воды не могут потушить любви, и реки не зальют ее. Если бы кто давал все богатство дома своего за любовь, то он был бы отвергнут с презреньем. 8:7 ὕδωρ υδωρ water πολὺ πολυς much; many οὐ ου not δυνήσεται δυναμαι able; can σβέσαι σβεννυμι extinguish; quench τὴν ο the ἀγάπην αγαπη love καὶ και and; even ποταμοὶ ποταμος river οὐ ου not συγκλύσουσιν συγκλυζω he; him ἐὰν εαν and if; unless δῷ διδωμι give; deposit ἀνὴρ ανηρ man; husband τὸν ο the πάντα πας all; every βίον βιος livelihood; lifestyle αὐτοῦ αυτος he; him ἐν εν in τῇ ο the ἀγάπῃ αγαπη love ἐξουδενώσει εξουδενωσις set at naught αὐτόν αυτος he; him 8:7 מַ֣יִם mˈayim מַיִם water רַבִּ֗ים rabbˈîm רַב much לֹ֤א lˈō לֹא not יֽוּכְלוּ֙ yˈûḵᵊlû יכל be able לְ lᵊ לְ to כַבֹּ֣ות ḵabbˈôṯ כבה go out אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the אַהֲבָ֔ה ʔahᵃvˈā אֲהָבָה love וּ û וְ and נְהָרֹ֖ות nᵊhārˌôṯ נָהָר stream לֹ֣א lˈō לֹא not יִשְׁטְפ֑וּהָ yišṭᵊfˈûhā שׁטף wash off אִם־ ʔim- אִם if יִתֵּ֨ן yittˌēn נתן give אִ֜ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הֹ֤ון hˈôn הֹון abundance בֵּיתֹו֙ bêṯˌô בַּיִת house בָּ bā בְּ in † הַ the אַהֲבָ֔ה ʔahᵃvˈā אֲהָבָה love בֹּ֖וז bˌôz בוז despise יָב֥וּזוּ yāvˌûzû בוז despise לֹֽו׃ ס lˈô . s לְ to 8:7. aquae multae non poterunt extinguere caritatem nec flumina obruent illam si dederit homo omnem substantiam domus suae pro dilectione quasi nihil despicient eumMany waters cannot quench charity, neither can the floods drown it: if a man should give all the substance of his house for love, he shall despise it as nothing. 8:7. A multitude of waters cannot extinguish love, nor can a river overwhelm it. If a man were to give all the substance of his house in exchange for love, he would despise it as nothing. 8:7. Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned. 7. Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, he would utterly be contemned. 8:7 Many waters cannot quench love, neither can the floods drown it: if [a] man would give all the substance of his house for love, it would utterly be contemned: 8:7 Большие воды не могут потушить любви, и реки не зальют ее. Если бы кто давал все богатство дома своего за любовь, то он был бы отвергнут с презреньем. 8:7 ὕδωρ υδωρ water πολὺ πολυς much; many οὐ ου not δυνήσεται δυναμαι able; can σβέσαι σβεννυμι extinguish; quench τὴν ο the ἀγάπην αγαπη love καὶ και and; even ποταμοὶ ποταμος river οὐ ου not συγκλύσουσιν συγκλυζω he; him ἐὰν εαν and if; unless δῷ διδωμι give; deposit ἀνὴρ ανηρ man; husband τὸν ο the πάντα πας all; every βίον βιος livelihood; lifestyle αὐτοῦ αυτος he; him ἐν εν in τῇ ο the ἀγάπῃ αγαπη love ἐξουδενώσει εξουδενωσις set at naught αὐτόν αυτος he; him 8:7 מַ֣יִם mˈayim מַיִם water רַבִּ֗ים rabbˈîm רַב much לֹ֤א lˈō לֹא not יֽוּכְלוּ֙ yˈûḵᵊlû יכל be able לְ lᵊ לְ to כַבֹּ֣ות ḵabbˈôṯ כבה go out אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the אַהֲבָ֔ה ʔahᵃvˈā אֲהָבָה love וּ û וְ and נְהָרֹ֖ות nᵊhārˌôṯ נָהָר stream לֹ֣א lˈō לֹא not יִשְׁטְפ֑וּהָ yišṭᵊfˈûhā שׁטף wash off אִם־ ʔim- אִם if יִתֵּ֨ן yittˌēn נתן give אִ֜ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הֹ֤ון hˈôn הֹון abundance בֵּיתֹו֙ bêṯˌô בַּיִת house בָּ bā בְּ in † הַ the אַהֲבָ֔ה ʔahᵃvˈā אֲהָבָה love בֹּ֖וז bˌôz בוז despise יָב֥וּזוּ yāvˌûzû בוז despise לֹֽו׃ ס lˈô . s לְ to 8:7. aquae multae non poterunt extinguere caritatem nec flumina obruent illam si dederit homo omnem substantiam domus suae pro dilectione quasi nihil despicient eum Many waters cannot quench charity, neither can the floods drown it: if a man should give all the substance of his house for love, he shall despise it as nothing. 8:7. A multitude of waters cannot extinguish love, nor can a river overwhelm it. If a man were to give all the substance of his house in exchange for love, he would despise it as nothing. 8:7. Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 8:7: Many waters - Neither common nor uncommon adversities, even of the most ruinous nature, can destroy love when it is pure; and pure love is such that nothing can procure it. If it be not excited naturally, no money can purchase it, no property can procure it, no arts can persuade it. How vain is the thought of old rich men hoping to procure the affections of young women by loading them with presents and wealth! No woman can command her affections; they are not in her power. Where they do not rise spontaneously, they can never exist. "If a man would give all the substance of his house for love, it would be utterly contemned." Let the old, as well as the gay and the giddy, think of this. Song of Solomon (Canticles) 8:8 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 8:7: waters: Isa 43:2; Mat 7:24, Mat 7:25; Rom 8:28-39 if a man: Pro 6:31, Pro 6:35; Rom 13:8-10 Song of Solomon (Canticles) 8:8 John Gill Many waters cannot quench love, neither can the floods drown it,.... The love of the church to Christ, which is inextinguishable and insuperable, by the many waters and floods of wicked and ungodly men; neither by their flattery and fair promises; nor by their cruel edicts, force and persecution; by neither can they withdraw the love of the saints from Christ, nor tempt them to desert his interest: nor by all the afflictions God is pleased to bring upon them; rather their love is increased thereby, which they consider as effects of the love, wisdom, and faithfulness of God, as designed for their good: nor even by their sins and corruptions; for though, through the aboundings of these, their love may wax cold, yet it never becomes extinct; it may be left, but not lost; its fervency may be abated, but that itself remains: nor by Satan's temptations, who sometimes comes in like a flood, threatening to carry all before him; but the Spirit lifts up a standard against him, and maintains his own work of faith and love, Is 59:19; nor by the terrors of the law, and the apprehensions of divine wrath, they are sometimes pressed with, signified by waves and floods, Ps 88:6; nor by all the hardships and difficulties, scoffs and reproaches, which attend believers in their Christian race; which are so far from alienating their affections from Christ, that they rather endear him the more unto them, and make heaven, and the enjoyment of him there, the more desirable; if a man would give, all the substance of his house for love, it would utterly be contemned; it is true of the love of Christ to his people, as also what is said before; but is rather to be understood of the love of the church to Christ; which is a grace so valuable, as not to be purchased with money: if this, or any other grace, is to be bought, it is to be bought without money and without price; it is to be had freely of Christ; and, where possessed, will not be parted with for anything that may be offered; if a rich man's whole estate was offered for it, to a lover of Christ; yea, the riches of the Indies, or the vast treasures of the whole globe, on condition of his parting with him, and deserting his cause and interest, and dropping or neglecting his love to him, it would be treated by him with the, almost disdain and contempt; see Phil 3:8. Now all this is used by the church as an argument to gain her request, "set me as a seal", &c. Song 8:6; since my soul is all in flames of love to thee, which cannot be quenched by all I suffer on thy account; nor will be parted with for all that the world can give me. This love of the church reaches to Christ, and to all that belong to him, even to a little sister, as in Song 8:8. John Wesley Many waters - My love to thee cannot be taken off, either by terrors and afflictions, which are commonly signified in scripture by waters and floods; or by temptations and allurements. Therefore, give me thyself, without whom, and in comparison of whom, I despise all other persons and things. Robert Jamieson, A. R. Fausset and David Brown waters--in contrast with the "coals of fire" (Song 8:6; 3Kings 18:33-38). Persecutions (Acts 8:1) cannot quench love (Heb 10:34; Rev_ 12:15-16). Our many provocations have not quenched His love (Rom 8:33-39). if . . . give all the substance . . . contemned--Nothing short of Jesus Christ Himself, not even heaven without Him, can satisfy the saint (Phil 3:8). Satan offers the world, as to Jesus Christ (Mt 4:8), so to the saint, in vain (1Jn 2:15-17; 1Jn 5:4). Nothing but our love in turn can satisfy Him (1Cor 13:1-3).
8:88:8: Քոյր մեր փոքրիկ եւ ստինք ո՛չ գոյ նորա. զի՞նչ արասցուք քեռ մերում յաւուր յորում պատմեսցի նմա[8728]։ [8728] Ոմանք. Օրիորդքն ասեն. Քոյր մեր փոքր, եւ ստինս ո՛չ ունի. զինչ ա՛՛։ 8 «Մեր քոյրը փոքրիկ է եւ դեռ չունի ստինքներ. ի՞նչ պիտի անենք այն օրը, երբ գան նրան ուզելու: 8 Պզտիկ քոյր մը ունինք Ու անիկա ստինք չունի։Մեր քրոջը ի՞նչ ընենք Անոր մասին խօսուած օրը։ Քոյր մեր փոքրիկ եւ ստինք ոչ գոյ նորա. զի՞նչ արասցուք քեռ մերում յաւուր յորում ^[143]պատմեսցի նմա: 8:8: Քոյր մեր փոքրիկ եւ ստինք ո՛չ գոյ նորա. զի՞նչ արասցուք քեռ մերում յաւուր յորում պատմեսցի նմա[8728]։ [8728] Ոմանք. Օրիորդքն ասեն. Քոյր մեր փոքր, եւ ստինս ո՛չ ունի. զինչ ա՛՛։ 8 «Մեր քոյրը փոքրիկ է եւ դեռ չունի ստինքներ. ի՞նչ պիտի անենք այն օրը, երբ գան նրան ուզելու: 8 Պզտիկ քոյր մը ունինք Ու անիկա ստինք չունի։Մեր քրոջը ի՞նչ ընենք Անոր մասին խօսուած օրը։ zohrab-1805▾ eastern-1994▾ western am▾	8:88:8 Есть у нас сестра, которая еще мала, и сосцов нет у нее; что нам будет делать с сестрою нашею, когда будут свататься за нее? 8:8 ἀδελφὴ αδελφη sister ἡμῖν ημιν us μικρὰ μικρος little; small καὶ και and; even μαστοὺς μαστος breast οὐκ ου not ἔχει εχω have; hold τί τις.1 who?; what? ποιήσωμεν ποιεω do; make τῇ ο the ἀδελφῇ αδελφη sister ἡμῶν ημων our ἐν εν in ἡμέρᾳ ημερα day ᾗ ος who; what ἐὰν εαν and if; unless λαληθῇ λαλεω talk; speak ἐν εν in αὐτῇ αυτος he; him 8:8 אָחֹ֥ות ʔāḥˌôṯ אָחֹות sister לָ֨נוּ֙ lˈānû לְ to קְטַנָּ֔ה qᵊṭannˈā קָטָן small וְ wᵊ וְ and שָׁדַ֖יִם šāḏˌayim שַׁד breast אֵ֣ין ʔˈên אַיִן [NEG] לָ֑הּ lˈāh לְ to מַֽה־ mˈah- מָה what נַּעֲשֶׂה֙ nnaʕᵃśˌeh עשׂה make לַ la לְ to אֲחֹתֵ֔נוּ ʔᵃḥōṯˈēnû אָחֹות sister בַּ ba בְּ in † הַ the יֹּ֖ום yyˌôm יֹום day שֶׁ še שַׁ [relative] יְּדֻבַּר־ yyᵊḏubbar- דבר speak בָּֽהּ׃ bˈāh בְּ in 8:8. soror nostra parva et ubera non habet quid faciemus sorori nostrae in die quando adloquenda estOur sister is little, and hath no breasts. What shall we do to our sister in the day when she is to be spoken to? 8:8. Chorus: Our sister is little and has no breasts. What shall we do for our sister on the day when she is called upon? 8:8. We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for? 8. We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for? 8:8 We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for: 8:8 Есть у нас сестра, которая еще мала, и сосцов нет у нее; что нам будет делать с сестрою нашею, когда будут свататься за нее? 8:8 ἀδελφὴ αδελφη sister ἡμῖν ημιν us μικρὰ μικρος little; small καὶ και and; even μαστοὺς μαστος breast οὐκ ου not ἔχει εχω have; hold τί τις.1 who?; what? ποιήσωμεν ποιεω do; make τῇ ο the ἀδελφῇ αδελφη sister ἡμῶν ημων our ἐν εν in ἡμέρᾳ ημερα day ᾗ ος who; what ἐὰν εαν and if; unless λαληθῇ λαλεω talk; speak ἐν εν in αὐτῇ αυτος he; him 8:8 אָחֹ֥ות ʔāḥˌôṯ אָחֹות sister לָ֨נוּ֙ lˈānû לְ to קְטַנָּ֔ה qᵊṭannˈā קָטָן small וְ wᵊ וְ and שָׁדַ֖יִם šāḏˌayim שַׁד breast אֵ֣ין ʔˈên אַיִן [NEG] לָ֑הּ lˈāh לְ to מַֽה־ mˈah- מָה what נַּעֲשֶׂה֙ nnaʕᵃśˌeh עשׂה make לַ la לְ to אֲחֹתֵ֔נוּ ʔᵃḥōṯˈēnû אָחֹות sister בַּ ba בְּ in † הַ the יֹּ֖ום yyˌôm יֹום day שֶׁ še שַׁ [relative] יְּדֻבַּר־ yyᵊḏubbar- דבר speak בָּֽהּ׃ bˈāh בְּ in 8:8. soror nostra parva et ubera non habet quid faciemus sorori nostrae in die quando adloquenda est Our sister is little, and hath no breasts. What shall we do to our sister in the day when she is to be spoken to? 8:8. Chorus: Our sister is little and has no breasts. What shall we do for our sister on the day when she is called upon? 8:8. We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 8-14. Общий смысл этого заключительного отдела состоит в указании полного довольства и удовлетворения, какого достигла Невеста в осуществившемся, наконец, давно желанном ею безраздельном общении со своим Возлюбленным. Частности же, как и во многих местах нашей священной книги, с трудом поддаются удовлетворительному, бесспорному объяснению. Так, трудно определить, кто именно та младшая сестра, о которой говорят — по предположению, имеющему много сторонников (см. напр., русский перевод Архим. Макария) — братья Невесты в ст. 8–9. Мидраш и многие толкователи (в том числе и проф. Олесницкий) видят и в этой, младшей сестре, Невесту — героиню Песни Песней, и именно в применении к ней, т. е. ближе всего к историческому библейскому Израилю, изъясняют упомянутые здесь несовершенства и нужды этой сестры. Однако за отличие ее от Невесты говорит уже самое название ее меньшею, а также и то, что в ст. 10: Невеста по своим качествам прямо противополагается, как «достигшая» полноты (у архим. Макария: «нашедшая мир»), несовершенной младшей сестре. Поэтому естественнее видеть в последней чуждую Израилю и его богодарованному достоянию общину язычников, хотя и верующих, но далеко не имевших благоприятных условий для развития и практического осуществления этой веры (можно здесь для сравнения привести изображение состояния язычества у апостола Павла, напр., Еф II:12–13). Виноградник, ст. 11–12, напротив, есть, как и в Иc V:1: сл., образ ветхозаветного библейского Израиля с его теократическим устройством. «Ваал-Гамон», как собственное имя, в ветхозаветных канонических книгах не встречается. Сопоставление этого имени с городом Валамоном, упомянутым в книге Иудифь, VIII:3: имеет лишь ту вероятность, что последний находился (Onomast. 191, 228) вблизи Дофана или Дофаима (Onomast. 396), т. е., вблизи и Сунема — родины Суламиты. Но еще вероятнее, что «Ваал-Гамон» есть нарицательное имя, буквальное значение которого «владетель множества (народов)», вполне приличествует Соломону, а еще более прообразованному им Мессии. С последними взаимными приветами любви, ст. 13–15, Возлюбленные исчезают в эфирных высотах, с чем вместе замолкают и последние тоны превосходнейшей из песней — Песни Песней, этой — по истине, «неуловимой загадки, предложенной человеческому духу Духом Абсолютным» (проф. А. А. Олесницкий, Книга Песнь Песней… С. 338). Профессор Киевской Духовной Академии, магистр богословия, священник А. А. Глаголев Matthew Henry: Concise Commentary on the Whole Bible - 1706 8 We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for? 9 If she be a wall, we will build upon her a palace of silver: and if she be a door, we will inclose her with boards of cedar. 10 I am a wall, and my breasts like towers: then was I in his eyes as one that found favour. 11 Solomon had a vineyard at Baal-hamon; he let out the vineyard unto keepers; every one for the fruit thereof was to bring a thousand pieces of silver. 12 My vineyard, which is mine, is before me: thou, O Solomon, must have a thousand, and those that keep the fruit thereof two hundred. Christ and his spouse having sufficiently confirmed their love to each other, and agreed it to be on both sides strong as death and inviolable, they are here, in these verses, like a loving husband and his wife, consulting together about their affairs, and considering what they should do. Yoke-fellows, having laid their hearts together, lay their heads together, to contrive about their relations and about their estates; and, accordingly, this happy pair are here advising with one another about a sister, and a vineyard. I. They are here consulting about their sister, their little sister, and the disposing of her. 1. The spouse proposes her case with a compassionate concern (v. 8): We have a little sister and she has no breasts (she has not grown up to maturity); what shall we do for this little sister of ours in the day that she shall be spoken for, so as that we may do well for her? (1.) This may be understood as spoken by the Jewish church concerning the Gentile world. God has espoused the church of the Jews to himself, and she was richly endowed, but what shall become of the poor Gentiles, the barren that has not borne, and the desolate? Isa. liv. 1. Their condition (say the pious Jews) is very deplorable and forlorn; they are sisters, children of the same fathers, God and Adam, but they are little, because not dignified with the knowledge of God; they have no breasts, no divine revelation, no scriptures, no ministers, no breasts of consolation drawn out to them, when they might suck, being strangers to the covenants of promise, no breasts of instruction themselves to draw out to their children, to nourish them, 1 Pet. ii. 2. What shall we do for them? We can but pity them, and pray for them. Lord, what wilt thou do for them? The saints, in Solomon's time, might know, from David's psalms, that God had mercy in store for them, and they begged it might be hastened to them. Now the tables are turned; the Gentiles are betrothed to Christ, and ought to return the kindness by an equal concern for the bringing in of the Jews again, our eldest sister, that once had breasts, but now has none. If we take it in this sense, the unbelieving posterity of these pious Jews contradicted this prayer of their fathers; for, when the day came that the Gentiles should be spoken for and courted to Christ, instead of considering what to do for them they plotted to do all they could against them, which filled up the measure of their iniquity, 1 Thess. ii. 16. Or, (2.) It may be applied to any other that belong to the election of grace, but are yet uncalled. They are remotely related to Christ and his church, and sisters to them both, other sheep that are not of this fold, John x. 16; Acts xviii. 10. They have no breasts, none yet fashioned (Ezek. xvi. 7), no affection to Christ, no principle of grace. The day will come when they shall be spoken for, when the chosen shall be called, shall be courted for Christ, by the ministers, the friends of the bridegroom. A blessed day it will be, a day of visitation. What shall we do, in that day, to promote the match, to conquer their coyness, and persuade them to consent to Christ and present themselves chaste virgins to him? Note, Those that through grace are brought to Christ themselves should contrive what they may do to help others to him, to carry on the great design of his gospel, which is to espouse souls to Christ and convert sinners to him from whom they have departed. 2. Christ soon determines what to do in this case, and his spouse agrees with him in it (v. 9): "If she be a wall, if the good work be once begun with the Gentiles, with the souls that are to be called in, if the little sister, when she shall be spoken for by the gospel, will but receive the word, and build herself upon Christ the foundation, and frame her doings to turn to the Lord, as the wall is in order to the house, we will build upon her a palace of silver, or build her up into such a palace; we will carry on the good work that is begun, till the wall become a palace, the wall of stone a palace of silver," which goes beyond the boast of Augustus Cæsar, that what he found brick he left marble. This little sister, when once she is joined to the Lord, shall be made to grow into a holy temple, a habitation of God through the Spirit, Eph. ii. 21, 22. If she be a door, when this palace comes to be finished, and the doors of this wall set up, which was the last thing done (Neh. vii. 1), then we will enclose here with boards of cedar; we will carefully and effectually protect her, that she shall receive no damage. We will do it; Father, Son, and Holy Ghost, all concur in contriving, carrying on, and crowning, the blessed work when the time comes. Whatever is wanting shall be set in order, and the work of faith shall be fulfilled with power. Though the beginnings of grace be small, the latter end shall greatly increase. The church is in care concerning those that are yet uncalled. "Let me alone," says Christ; "I will do all that which is necessary to be done for them. Trust me with it." 3. The spouse takes this occasion to acknowledge with thankfulness his kindness to her, v. 10. She is very willing to trust him with her little sister, for she herself had had great experience of his grace, and, for her part, she owed her all to him: I am a wall, and my breasts like towers. This she speaks, not as upbraiding her little sister that had no breasts, but comforting her concerning her, that he who had made her what she was, who had built her up upon himself and made her to grow up to maturity, could and would do the same kindness for those whose case she bore upon her heart. Then was I in his eyes as one that found favour. See, (1.) What she values herself upon, her having found favour in the eyes of Jesus Christ. Those are happy, truly happy, and for ever so, that have the favour of God and are accepted of him. (2.) How she ascribes the good work of God in her to the good-will of God towards her: "He has made me a wall and my breasts as towers, and then, in that instance more than in any thing, I experienced his love to me." Hail, thou that art highly favoured, for in thee Christ is formed. (3.) What pleasure God takes in the work of his own hands. When we are made as a wall, as a brazen wall (Jer. i. 18; xv. 20), that stands firmly against the blast of the terrible ones (Isa. xxv. 4), then God takes delight in us to do us good. (4.) With what joy and triumph we ought to speak of God's grace towards us, and with what satisfaction we should look back upon the special times and seasons when we were in his eyes as those that find favour; these were days never to be forgotten. II. They are here consulting about a vineyard they had in the country, the church of Christ on earth considered under the notion of a vineyard (v. 11, 12): Solomon had a vineyard at Baal-hamon, had a kingdom in the possession of a multitude, a numerous people. As he was a type of Christ, so his vineyard was a type of the church of Christ. Our Saviour has given us a key to these verses in the parable of the vineyard let out to the unthankful husbandmen, Matt. xxi. 33. The bargain was that, every one of the tenants having so much of the vineyard assigned him as would contain 1000 vines, he was to pay the annual rent of 1000 pieces of silver; for we read (Isa. vii. 23) that in a fruitful soil there were 1000 vines at 1000 silverlings. Observe, 1. Christ's church is his vineyard, a pleasant and peculiar place, privileged with many honours; he delights to walk in it, as a man in his vineyard, and is pleased with its fruits. 2. He has entrusted each of us with his vineyard, as keepers of it. The privileges of the church are that good thing which he has committed to us, to be kept as a sacred trust. The service of the church is to be our business, according as our capacity is. Son, go work to-day in my vineyard. Adam, in innocency, was to dress the garden, and to keep it. 3. He expects rent from those that are employed in his vineyard and entrusted with it. He comes, seeking fruit, and requires gospel-duty of all those that enjoy gospel-privileges. Every one, of what rank or degree soever, must bring glory and honour to Christ, and do some service to the interest of his kingdom in the world, in consideration of what benefit and advantage they enjoy by their share of the privileges of the vineyard. 4. Though Christ has let out his vineyard to keepers, yet still it is his, and he has his eye always upon it for good; for, if he did not watch over it night and day (Isa. xxvii. 1, 2), the watchmen, to whom he has let it out, would keep it but in vain, Ps. cxxvii. 1. Some take these for Christ's words (v. 12): My vineyard, which is mine, is before me; and they observe how he dwells upon his property in it: It is my vineyard, which is mine; so dear is his church to him, it is his own in the world (John xiii. 1), and therefore he will always have it under his protection; it is his own, and he will look after it. 5. The church, that enjoys the privileges of the vineyard, must have them always before her. The keeping of the vineyard requires constant care and diligence. They are rather the words of the spouse: My vineyard, which is mine, is before me. She has lamented her fault and folly in not keeping her own vineyard (ch. i. 6), but now she resolves to reform. Our hearts are our vineyards, which we must keep with all diligence; and therefore we must have a watchful jealous eye upon them at all times. 6. Our great care must be to pay our rent for what we hold of Christ's vineyard, and to see that we do not go behind-hand, nor disappoint the messengers he sends to receive the fruits (Matt. xxi. 34): Thou, O Solomon! must have 1000, and shalt have. The main of the profits belong to Christ; to him and his praise all our fruits must be dedicated. 7. If we be careful to give Christ the praise of our church-privileges, we may then take to ourselves the comfort and benefit of them. If the owner of the vineyard have had his due, the keepers of it shall be well paid for their cares and pains; they shall have 200, which sum, no doubt, was looked upon as a good profit. Those that work for Christ are working for themselves, and shall be unspeakable gainers by it. Adam Clarke: Commentary on the Bible - 1831 8:8: We have a little sister - This young girl belonged most probably to the bride. She hath no breasts - She is not yet marriageable. What shall we do for our sister - How shall we secure her comfort and welfare? In the day when she shall be spoken for? - When any person shall demand her in marriage. Song of Solomon (Canticles) 8:9 Albert Barnes: Notes on the Bible - 1834 8:8: A brief dialogue commencing with a question and answer probably made by brothers of the bride concerning a younger sister who will soon be old enough to be asked in marriage. The answer is given in the form of a parable: "If she be a wall," i. e., stedfast in chastity and virtue, one on whom no light advances can be made, then let us honor and reward her. This fortress-wall shall be crowned as it were with a tower or battlement of silver. But "if she be a door," light-minded and accessible to seduction Pro 7:11-12, then let us provide against assailants the protection of a cedar bar or panel. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 8:8: a little: Eze 16:46, Eze 16:55, Eze 16:56, Eze 16:61, Eze 23:33; Joh 10:16; Act 15:14-17; Rom 15:9-12 she hath: Sol 8:10, Sol 4:5, Sol 7:3; Psa 147:19, Psa 147:20; Act 7:38; Rom 3:1, Rom 3:2; Eph 2:12 what: Psa 2:8, Psa 72:17-19; Isa 49:6, Isa 60:1-5, Isa 60:10, Isa 60:11; Acts 10:1-48, 11:1-18, Act 16:9; Act 22:21, Act 26:17, Act 26:18; Rom 10:12-15; Eph 2:13-15, Eph 2:19-22 in the day: Luk 19:44; Pe1 2:12 Song of Solomon (Canticles) 8:9 Carl Friedrich Keil and Franz Delitzsch The locality of this scene is Shulamith's parental home. It is she herself who speaks in these words: 8 We have a sister, a little one, And she has no breasts: What shall we do with our sister In the day when she will be sued for? Between Song 8:8 and Song 8:7 is a blank. The figure of the wanderers is followed by the figure of the visitors. But who speaks here? The interchange of the scene permits that Shulamith conclude the one scene and begin the other, as in the first Act; or also that at the same time with the change of scene there is an interchange of persons, as e.g., in the third Act. But if Shulamith speaks, all her words are not by any means included in what is said from Song 8:8 to Song 8:10. Since, without doubt, she also speaks in Song 8:11 f., this whole second figure consists of Shulamith's words, as does also the second of the second Acts; Song 3:1-5. But there Shulamith's address presents itself as the narrative of an experience, and the narrative dramatically framed in itself is thoroughly penetrated by the I of the speaker; but here, as e.g., Ewald, Heiligst., and Bttch. explain, she would begin with a dialogue with her brothers referable to herself, one that had formerly taken place-that little sister, Ewald remarks under Song 8:10, stands here now grown up she took notice of that severe word formerly spoken by her brothers, and can now joyfully before all exclaim, taking up the same flowery language, that she is a wall, etc. But that a monologue should begin with a dialogue without any introduction, is an impossibility; in this case the poet ought to have left the expression, "of old my mother's sons said," to be supplemented by the reader or hearer. It is true, at Song 3:2; Song 5:3, we have a former address introduced without any formal indication of the fact; but it is the address of the narrator herself. With Song 8:8 there will thus begin a colloquy arising out of present circumstances. That in this conversation Song 8:8 appertains to the brothers, is evident. This harsh entweder oder (aut ... aut) is not appropriate as coming from Shulamith's mouth; it is her brothers alone, as Hoelemann rightly remarks, who utter these words, as might have been expected from them in view of Song 1:6. But does Song 8:8 belong also to them? There may be two of them, says Hitzig, and the one may in Song 8:9 reply to the question of the other in Song 8:8; Shulamith, who has heard their conversation, suddenly interposes with Song 8:10. But the transition from the first to the second scene is more easily explained if Shulamith proposes the question of Song 8:8 for consideration. This is not set aside by Hitzig's questions: "Has she to determine in regard to her sister? and has she now for the first time come to do nothing in haste?" For (1) the dramatic figures of the Song follow each other chronologically, but not without blanks; and the poet does not at all require us to regard Song 8:8 as Shulamith's first words after her entrance into her parental home; (2) but it is altogether seeming for Shulamith, who has now become independent, and who has been raised so high, to throw out this question of loving care for her sister. Besides, from the fact that with Song 8:8 there commences the representation of a present occurrence, it is proved that the sister here spoken of is not Shulamith herself. If it were Shulamith herself, the words of Song 8:8, Song 8:9 would look back to what had previously taken place, which, as we have shown, is impossible. Or does Song 6:9 require that we should think of Shulamith as having no sister? Certainly not, for so understood, these words would be purposeless. The "only one," then, does not mean the only one numerically, but, as at Prov 4:3, it is emphatic (Hitzig); she is called by Solomon the "only one" of her mother in this sense, that she had not one her equal. Thus it is Shulamith who here speaks, and she is not the "sister" referred to. The words, "we have a sister ... ," spoken in the family circle, whether regarded as uttered by Shulamith or not, have something strange in them, for one member of a family does not need thus to speak to another. We expect: With regard to our sister, who is as yet little and not of full age, the question arises, What will be done when she has grown to maturity to guard her innocence? Thus the expression would have stood, but the poet separates it into little symmetrical sentences; for poetry present facts in a different style from prose. Hoelem. has on this remarked that the words are not to be translated: we have a little sister, which the order of the words וגו אחות ק would presuppose, Gen 40:20; cf. 2Kings 4:4; 2Kings 12:2 f.; Is 26:1; Is 33:21. "Little" is not immediately connected with "sister," but follows it as an apposition; and this appositional description lays the ground for the question: We may be now without concern; but when she is grown up and will be courted, what then? "Little" refers to age, as at 4Kings 5:2; cf. Gen 44:20. The description of the child in the words, "she has no breasts," has neither in itself nor particularly for Oriental feeling anything indecent in it (cf. mammae sororiarunt, Ezek 16:7). The ל following מה־נּעשׂה is here not thus purely the dat. commodi, as e.g., Is 64:3 (to act for some one), but indiff. dat. (what shall we do for her?); but מה is, according to the connection, as at Gen 27:37; 1Kings 10:2; Is 5:4, equivalent to: What conducing to her advantage? Instead of בּיּום, the form בּיום lay syntactically nearer (cf. Ex 6:28); the art. in בּיּום is, as at Eccles 12:3, understood demonst.: that day when she will be spoken for, i.e., will attract the attention of a suitor. בּ after דּבּר may have manifold significations (vid., under Ps 87:3); thus the general signification of "concerning," 1Kings 19:3, is modified in the sense of courting a wife, 1Kings 25:39. The brothers now take speech in hand, and answer Shulamith's question as to what will have to be done for the future safety of their little sister when the time comes that she shall be sought for: Geneva 1599 (e) We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for? (e) The Jewish Church speaks this of the Church of the Gentiles. John Gill We have a little sister,.... Which seems to be the Gentile church, so called by the Jewish church; for as the church catholic, or universal, with respect to its parts, is called a mother, as often in this Song; so these parts, with respect to each other, as the Jewish and Gentile churches, may be called sisters; and the rather, as they belong to the same Father and family, are partakers of the same grace, and are of the same faith and religion as to the substance of them; and the object and nature of their worship the same, though as to circumstances different: and it may be observed that the Gentile church is not only sister to the Jewish church, but to Christ, and therefore she says, not I, but we, have such a sister; of which relation, see Song 4:9; also that she stood in this relation to Christ and to the Jewish church before the coming of Christ, and before the Gospel was preached to her, and she was called and separated from the world; as elect Gentiles are also called the sheep of Christ, and children of God, before that time, Jn 10:16. This church is described as a "little sister", younger in age than the Jewish church, and in some respects less honourable, Rom 3:1; the same with the younger son and brother, in the parable of the prodigal; little in esteem among men, especially the Jews, Eph 2:11; little in stature, light, knowledge, and faith, at first conversion; and but few in number, particularly at first, and in comparison of the world: and so the church of Christ, consisting both of Jews and Gentiles, is called a little flock, Lk 12:32. As a further description of her, it is added, and she hath no breasts: is not arrived to years of ripeness, nor marriageable; see Ezek 16:7; the time of her open espousal to Christ was not yet come: at this time she had no ministers nor ordinances, from whence she could have the sincere milk of the word, or share it with others; and it was some time after the Gospel came among the Gentiles before they had a settled ministry; what shall we defer our sister? or, "what shall be done for her?" being moved with pity to her, in her forlorn and helpless condition, like a little infant, Ezek 16:4; and willing to do anything for her that lay in her power, though seeming at a loss to know what to do for her: the believing Jews were very assisting to the Gentiles, in carrying the Gospel among them at first; and in supplying them with ministers, and with money too, to carry on the interest of Christ among them. The Jewish church here is not forgetful of the chief and principal agent, Christ, and therefore says, what shall we do? she was willing to do what she could; but she knew all would be insignificant without Christ, his agency and blessing. The time she was concerned what should be done for her in is, in the day when she shall be spoken for, or "with", or "unto" (y): when she should be wooed or treated with for marriage, by the ministers of the word, at the first preaching of the Gospel to her; or be spoken to by her enemies, by fair words, or severe menaces, to desert the faith. Or, "be spoken of" (z); the fame of her be spread abroad, far and near, for her light, knowledge, and faith; for her profession, and her sufferings for it; and the concern is, how she should behave under all the noise and talk about her: or, "be spoken against" (a); as she would be by unbelieving Jews, and by ignorant Heathens, for embracing the Christian religion, for receiving the Gospel of Christ, submitting to his ordinances, and professing his name, Acts 28:22. Now the old church might be concerned, that she might stand firm to her faith and the profession of it, notwithstanding the reproaches and persecutions of men. (y) "alloquenda est", V. L. "fiet sermo cum ea", Pagninus; "in colloquendum", Tigurine version. (z) "Sermo fiet de ea", Brightman, Mercerus, Junius & Tremellius, Piscator, Michaelis, so Cocceius. (a) So the Targum, Shir Hashirim Rabba, & Jarchi in loc. Bereshit Rabba, s. 39. fol. 34. 1. John Wesley We - These are still the words of the bride. The present church, which was that of the Jews, speaks of a future church, which was to consist of the Gentiles, which she calls little, because she was the younger sister, and then scarce had a being; and she calls her sister to intimate that the Gentile - church should be admitted to the same privileges with the Jews. She hath - No grown and full breasts, as virgin have when they are ripe for marriage, Ezek 16:7. This signifies the present state of the Gentiles, which as yet were not grown up, and wanted the milk or food of life, as for itself, so also for its members. When spoken for - In order to her marriage. How shall we supply that defect? Robert Jamieson, A. R. Fausset and David Brown The Gentile Church (Ezek 16:48). "We," that is, the Hebrew Church, which heretofore admitted Gentiles to communion, only by becoming Judaic proselytes. Now first idolatrous Gentiles are admitted directly (Acts 11:17-26). Generally, the saint's anxiety for other souls (Mk 5:19; Jn 4:28-29). no breasts--neither faith nor love as yet (see on Song 4:5), which "come by hearing" of Him who first loved us. Not yet fit to be His bride, and mother of a spiritual offspring. what shall we do--the chief question in the early Church at the first council (Acts 15:23-29). How shall "the elder brother" treat the "younger," already received by the Father (Lk 15:25-32)? Generally (2Kings 15:15; Jn 9:4; Acts 9:6; Gal 6:10). In the day . . . spoken for--that is, when she shall be sought in marriage (Judg 14:7), namely, by Jesus Christ, the heavenly bridegroom.
8:98:9: Եթէ պարի՛սպ իցէ՝ շինեսցո՛ւք ՚ի վերայ նորա մահարձանս արծաթիս. եթէ դուռն իցէ՝ յօրինեսցուք ՚ի նմա տախտակս եղեւնափայտեայս։ Հարսնն համարձակի եւ ասէ[8729]. [8729] Ոմանք. ՚Ի վերայ նորա մարտկոցս արծաթեղէնս... ՚ի նմա տախտակս մայրս։ 9 Եթէ պարիսպ լինէր նա, վրան արծաթէ աշտարակներ կը կանգնեցնէինք, եթէ դուռ լինէր նա, եղեւնափայտի տախտակներ կը շինէինք վրան»: Հարսը համարձակւում է եւ ասում. 9 Եթէ անիկա պարիսպ է, Վրան արծաթէ աշտարակ մը շինենք Եւ եթէ դուռ է, Զանիկա եղեւնափայտի տախտակներով պատենք։ Եթէ պարիսպ իցէ` շինեսցուք ի վերայ նորա մահարձանս արծաթիս, եթէ դուռն իցէ` յօրինեսցուք ի նմա տախտակս եղեւնափայտեայս: 8:9: Եթէ պարի՛սպ իցէ՝ շինեսցո՛ւք ՚ի վերայ նորա մահարձանս արծաթիս. եթէ դուռն իցէ՝ յօրինեսցուք ՚ի նմա տախտակս եղեւնափայտեայս։ Հարսնն համարձակի եւ ասէ[8729]. [8729] Ոմանք. ՚Ի վերայ նորա մարտկոցս արծաթեղէնս... ՚ի նմա տախտակս մայրս։ 9 Եթէ պարիսպ լինէր նա, վրան արծաթէ աշտարակներ կը կանգնեցնէինք, եթէ դուռ լինէր նա, եղեւնափայտի տախտակներ կը շինէինք վրան»: Հարսը համարձակւում է եւ ասում. 9 Եթէ անիկա պարիսպ է, Վրան արծաթէ աշտարակ մը շինենք Եւ եթէ դուռ է, Զանիկա եղեւնափայտի տախտակներով պատենք։ zohrab-1805▾ eastern-1994▾ western am▾	8:98:9 Если бы она была стена, то мы построили бы на ней палаты из серебра; если бы она была дверь, то мы обложили бы ее кедровыми досками. 8:9 εἰ ει if; whether τεῖχός τειχος wall ἐστιν ειμι be οἰκοδομήσωμεν οικοδομεω build ἐπ᾿ επι in; on αὐτὴν αυτος he; him ἐπάλξεις επαλξις of silver καὶ και and; even εἰ ει if; whether θύρα θυρα door ἐστίν ειμι be διαγράψωμεν διαγραφω in; on αὐτὴν αυτος he; him σανίδα σανιδος of cedar 8:9 אִם־ ʔim- אִם if חֹומָ֣ה ḥômˈā חֹומָה wall הִ֔יא hˈî הִיא she נִבְנֶ֥ה nivnˌeh בנה build עָלֶ֖יהָ ʕālˌeʸhā עַל upon טִ֣ירַת ṭˈîraṯ טִירָה encampment כָּ֑סֶף kˈāsef כֶּסֶף silver וְ wᵊ וְ and אִם־ ʔim- אִם if דֶּ֣לֶת dˈeleṯ דֶּלֶת door הִ֔יא hˈî הִיא she נָצ֥וּר nāṣˌûr צור bind עָלֶ֖יהָ ʕālˌeʸhā עַל upon ל֥וּחַ lˌûₐḥ לוּחַ tablet אָֽרֶז׃ ʔˈārez אֶרֶז cedar 8:9. si murus est aedificemus super eum propugnacula argentea si ostium est conpingamus illud tabulis cedrinisIf she be a wall: let us build upon it bulwarks of silver: if she be a door, let us join it together with boards of cedar. 8:9. If she is a wall, let us build a rampart of silver upon it. If she is a door, let us join it together with boards of cedar. 8:9. If she [be] a wall, we will build upon her a palace of silver: and if she [be] a door, we will inclose her with boards of cedar. 9. If she be a wall, we will build upon her a turret of silver: and if she be a door, we will enclose her with boards of cedar. 8:9 If she [be] a wall, we will build upon her a palace of silver: and if she [be] a door, we will inclose her with boards of cedar: 8:9 Если бы она была стена, то мы построили бы на ней палаты из серебра; если бы она была дверь, то мы обложили бы ее кедровыми досками. 8:9 εἰ ει if; whether τεῖχός τειχος wall ἐστιν ειμι be οἰκοδομήσωμεν οικοδομεω build ἐπ᾿ επι in; on αὐτὴν αυτος he; him ἐπάλξεις επαλξις of silver καὶ και and; even εἰ ει if; whether θύρα θυρα door ἐστίν ειμι be διαγράψωμεν διαγραφω in; on αὐτὴν αυτος he; him σανίδα σανιδος of cedar 8:9 אִם־ ʔim- אִם if חֹומָ֣ה ḥômˈā חֹומָה wall הִ֔יא hˈî הִיא she נִבְנֶ֥ה nivnˌeh בנה build עָלֶ֖יהָ ʕālˌeʸhā עַל upon טִ֣ירַת ṭˈîraṯ טִירָה encampment כָּ֑סֶף kˈāsef כֶּסֶף silver וְ wᵊ וְ and אִם־ ʔim- אִם if דֶּ֣לֶת dˈeleṯ דֶּלֶת door הִ֔יא hˈî הִיא she נָצ֥וּר nāṣˌûr צור bind עָלֶ֖יהָ ʕālˌeʸhā עַל upon ל֥וּחַ lˌûₐḥ לוּחַ tablet אָֽרֶז׃ ʔˈārez אֶרֶז cedar 8:9. si murus est aedificemus super eum propugnacula argentea si ostium est conpingamus illud tabulis cedrinis If she be a wall: let us build upon it bulwarks of silver: if she be a door, let us join it together with boards of cedar. 8:9. If she is a wall, let us build a rampart of silver upon it. If she is a door, let us join it together with boards of cedar. 8:9. If she [be] a wall, we will build upon her a palace of silver: and if she [be] a door, we will inclose her with boards of cedar. 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 8:9: If she be a wall - All these expressions, says Calmet, show that it was necessary to provide a husband for this young sister. For a woman without a husband is like a wall without towers, and without defense; is like a gate or door without bar or lock; and like a city without walls. They must therefore provide for their sister a rich, powerful, and illustrious man; qualities here figured by towers or palaces of silver, and doors of cedar. As it is customary to build towers upon a wall, and to put bolts and bars upon a door in order to secure it, so the expressions may point out the defense, protection, and guardianship which they imagined this young woman to require. Song of Solomon (Canticles) 8:10 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 8:9: a wall: Sol 2:9; Rev 21:12-19 we will: Isa 58:12, Isa 60:17, Isa 61:4; Zac 6:12-15; Mat 16:18; Act 15:16; Co1 3:10-12; Eph 2:20-22 a door: Act 14:27 Song of Solomon (Canticles) 8:10 Carl Friedrich Keil and Franz Delitzsch 9 If she be a wall, We will build upon her a pinnacle of silver; And if she be a door, We will block her up with a board of cedar-wood. The brothers are the nearest guardians and counsellors of the sister, and, particularly in the matter of marriage, have the precedence even of the father and mother, Gen 24:50, Gen 24:55; Gen 34:6-8.. They suppose two cases which stand in contrast to each other, and announce their purpose with reference to each case. Hoelem. here affects a synonymous instead of the antithetic parallelism; for he maintains that אם (ואם) ... אם nowhere denotes a contrast, but, like sive ... sive, essential indifference. But examples such as Deut 18:3 (sive bovem, sive ovem) are not applicable here; for this correl. אם ... אם, denoting essential equality, never begins the antecedents of two principal sentences, but always stands in the component parts of one principal sentence. Wherever ואם ... אם commences two parallel conditional clauses, the parallelism is always, according to the contents of these clauses, either synonymous, Gen 31:50; Amos 9:2-4; Eccles 11:3 (where the first ואם signifies ac si, and the second sive), or antithetic, Num 16:29 f.; Job 36:11 f.; Is 1:19 f. The contrast between חומה (from חמה, Arab. ḥaman, Modern Syr. chamo, to preserve, protect) and דּלת (from דּלל, to hang loose, of doors, Prov 26:14, which move hither and thither on their hinges) is obvious. A wall stands firm and withstands every assault if it serves its purpose (which is here presupposed, where it is used as a figure of firmness of character). A door, on the contrary, is moveable; and though it be for the present closed (דלת is intentionally used, and not פּתח, vid., Gen 19:6), yet it is so formed that it can be opened again. A maiden inaccessible to seduction is like a wall, and one accessible to it is like a door. In the apodosis, Song 8:9, the lxx correctly renders טירת by ἐπάλξεις; Jerome, by propugnacula. But it is not necessary to read טירת. The verb טור, cogn. דור, signifies to surround, whence tirah (= Arab. duâr), a round encampment, Gen 25:16, and, generally, a habitation, Ps 69:25; and then also, to range together, whence תּוּר, a rank, row (cf. Arab. thur and daur, which, in the manifoldness of their meanings, are parallel with the French tour), or also tirah, which, Ezek 46:23 (vid., Keil), denotes the row or layer of masonry, - in the passage before us, a row of battlements (Ew.), or a crown of the wall (Hitz.), i.e., battlements as a wreath on the summit of a wall. Is she a wall, - i.e., does she firmly and successfully withstand all immoral approaches? - then they will adorn this wall with silver pinnacles (cf. Is 54:12), i.e., will bestow upon her the high honour which is due to her maidenly purity and firmness; silver is the symbol of holiness, as gold is the symbol of nobility. In the apodosis 9b, על צוּר is not otherwise meant than when used in a military sense of enclosing by means of besieging, but, like Is 29:3, with the obj.-accus., of that which is pressed against that which is to be excluded; צור here means, forcibly to press against, as סגר, Gen 2:21, to unite by closing up. ארז לוּח is a board or plank (cf. Ezek 27:5, of the double planks of a ship's side) of cedar wood (cf. Zeph 2:14, ארזה, cedar wainscot). Cedar wood comes here into view not on account of the beautiful polish which it takes on, but merely because of its hardness and durability. Is she a door, i.e., accessible to seduction? They will enclose this door around with a cedar plank, i.e., watch her in such a manner that no seducer or lover will be able to approach her. By this morally stern but faithful answer, Shulamith is carried back to the period of her own maidenhood, when her brothers, with good intention, dealt severely with her. Looking back to this time, she could joyfully confess: Geneva 1599 (f) If she [is] a wall, we will build upon her a palace of silver: and if she [is] a door, we will inclose her with boards of cedar. (f) If she is sure and fast, she is fit for her husband to dwell in. John Gill If she be a wall,.... Built upon a sure foundation; and firmly established in her faith on Christ, and love to him; and is constant therein, and stands as a wall against the attacks of enemies (b); we will build upon her a palace of silver; though at first but as a side wall, yet should become a complete habitation, even a palace for Christ, the King of kings, and, being designed for so illustrious an inhabitant, should be a "silver" one, denoting its worth, value, and splendour; the builders of it are the church and her ministers; though Christ is the principal builder, Zech 6:12. Or, "a tower of silver" (c), signifying, that she should be well fortified, and be put into a posture of defence against her enemies: the Gentile church at first had but a very small appearance of a building, a foundation just laid, a side wall erected; but, in a short time, a noble structure, a stately tower, a silver palace, were built for God; and if she be a door, we will enclose her with boards of cedar; if the door of the Gospel was opened among the Gentiles, it should be succeeded to the building a holy temple to the Lord; which should be not only ornamented, but so well fenced, that it should not be in the power of their enemies to deface and demolish it: or if the door of their hearts was opened, to receive Christ, and his glorious train of grace, they should be adorned and beautified with a larger measure of them; or if being come into a church state, and the door of it was set open to receive good men, and exclude bad men, this would be to their honour comfort and safety: or this phrase is expressive of the finishing of the building, the gate or door being set up; though it rather seems to intend the low and mean estate of the Gentile church at first, when there was but little appearance of a building, only a door set up; which afterwards grew up into a stately and magnificent palace, like that of Solomon's, built of cedar boards of the wood of Lebanon; which may denote her fragrancy, perpetuity, and incorruptibleness. (b) So Ajax is called the wall of the Grecians, Homer. Iliad. 6. v. 5. & 7. v. 211. (c) "propugnaculum argenteum", Tigurine version; "arcem argenteam", Mercerus; "castellum argenti", Michaelis. John Wesley If - This seems to be Christ's answer to the foregoing question of the Jewish church. Christ engages himself to provide for her, as suits best with her condition. If the Gentiles when they are converted shall be like a wall, strong and firm in faith; We, my Father, and I, and the Holy Ghost, as the principal builders, and my ministers as workers with, and under us, will build upon her a palace of silver, will add more strength and beauty to her, will enlarge and adorn her; and if she be as a door, which is weaker than a wall; if she be weak in faith, yet we will not therefore reject her, but we will inclose or (as many others render the word) strengthen or fortify her with boards of cedar, which are not only beautiful, but also strong and durable. Robert Jamieson, A. R. Fausset and David Brown wall . . . door--the very terms employed as to the Gentile question (Acts 14:27; Eph 2:14). If she be a wall in Zion, founded on Jesus Christ (1Cor 3:11), we will not "withstand God" (Acts 11:17; Acts 15:8-11). But if so, we must not "build" (Acts 15:14-17) on her "wood, hay, stubble" (1Cor 3:12), that is, Jewish rites, &c., but "a palace of silver," that is, all the highest privileges of church communion (Gal 2:11-18; Eph 2:11-22). Image from the splendid turrets "built" on the "walls" of Jerusalem, and flanking the "door," or gateway. The Gentile Church is the "door," the type of catholic accessibleness (1Cor 16:9); but it must be not a mere thoroughfare but furnished with a wooden framework, so as not merely to admit, but also to safely enclose: cedar is fragrant, beautiful, and enduring.
8:108:10: Ես եմ պարիսպ՝ եւ ստինք իմ իբրեւ զաշտարակս, ե՛ս էի յաչս նորա որպէս որ գտանիցէ զխաղաղութիւն[8730]։ [8730] Ոմանք. Ես ՚ի յաչս նորա իբրեւ գտեալ խաղաղութիւն։ 10 «Ես պարիսպ եմ, եւ իմ ստինքները նման են աշտարակների. նրա աչքին ես երեւում եմ ինչպէս մէկը, որ իր խաղաղութիւնն է գտել»: 10 Ես պարիսպ եմ Ու իմ ստինքներս անոր աշտարակներն են. Այս պատճառով անոր առջեւ կը նմանիմ անոր, Որ խաղաղութիւն կը բերէ։ ^[144]Հարսնն համարձակի եւ ասէ.`` Ես եմ պարիսպ եւ ստինք իմ իբրեւ զաշտարակս, ես էի յաչս նորա` որպէս որ գտանիցէ զխաղաղութիւն: 8:10: Ես եմ պարիսպ՝ եւ ստինք իմ իբրեւ զաշտարակս, ե՛ս էի յաչս նորա որպէս որ գտանիցէ զխաղաղութիւն[8730]։ [8730] Ոմանք. Ես ՚ի յաչս նորա իբրեւ գտեալ խաղաղութիւն։ 10 «Ես պարիսպ եմ, եւ իմ ստինքները նման են աշտարակների. նրա աչքին ես երեւում եմ ինչպէս մէկը, որ իր խաղաղութիւնն է գտել»: 10 Ես պարիսպ եմ Ու իմ ստինքներս անոր աշտարակներն են. Այս պատճառով անոր առջեւ կը նմանիմ անոր, Որ խաղաղութիւն կը բերէ։ zohrab-1805▾ eastern-1994▾ western am▾	8:108:10 Я стена, и сосцы у меня, как башни; потому я буду в глазах его, как достигшая полноты. 8:10 ἐγὼ εγω I τεῖχος τειχος wall καὶ και and; even μαστοί μαστος breast μου μου of me; mine ὡς ως.1 as; how πύργοι πυργος tower ἐγὼ εγω I ἤμην ειμι be ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight αὐτοῦ αυτος he; him ὡς ως.1 as; how εὑρίσκουσα ευρισκω find εἰρήνην ειρηνη peace 8:10 אֲנִ֣י ʔᵃnˈî אֲנִי i חֹומָ֔ה ḥômˈā חֹומָה wall וְ wᵊ וְ and שָׁדַ֖י šāḏˌay שַׁד breast כַּ ka כְּ as † הַ the מִּגְדָּלֹ֑ות mmiḡdālˈôṯ מִגְדָּל tower אָ֛ז ʔˈāz אָז then הָיִ֥יתִי hāyˌîṯî היה be בְ vᵊ בְּ in עֵינָ֖יו ʕênˌāʸw עַיִן eye כְּ kᵊ כְּ as מֹוצְאֵ֥ת môṣᵊʔˌēṯ יצא go out שָׁלֹֽום׃ פ šālˈôm . f שָׁלֹום peace 8:10. ego murus et ubera mea sicut turris ex quo facta sum coram eo quasi pacem repperiensI am a wall: and my breasts are as a tower since I am become in his presence as one finding peace. 8:10. Bride to Chorus: I am a wall, and my breasts are like towers, since, in his presence, I have become like one who has discovered peace. 8:10. I [am] a wall, and my breasts like towers: then was I in his eyes as one that found favour. 10. I am a wall, and my breasts like the towers : then was I in his eyes as one that found peace. 8:10 I [am] a wall, and my breasts like towers: then was I in his eyes as one that found favour: 8:10 Я стена, и сосцы у меня, как башни; потому я буду в глазах его, как достигшая полноты. 8:10 ἐγὼ εγω I τεῖχος τειχος wall καὶ και and; even μαστοί μαστος breast μου μου of me; mine ὡς ως.1 as; how πύργοι πυργος tower ἐγὼ εγω I ἤμην ειμι be ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight αὐτοῦ αυτος he; him ὡς ως.1 as; how εὑρίσκουσα ευρισκω find εἰρήνην ειρηνη peace 8:10 אֲנִ֣י ʔᵃnˈî אֲנִי i חֹומָ֔ה ḥômˈā חֹומָה wall וְ wᵊ וְ and שָׁדַ֖י šāḏˌay שַׁד breast כַּ ka כְּ as † הַ the מִּגְדָּלֹ֑ות mmiḡdālˈôṯ מִגְדָּל tower אָ֛ז ʔˈāz אָז then הָיִ֥יתִי hāyˌîṯî היה be בְ vᵊ בְּ in עֵינָ֖יו ʕênˌāʸw עַיִן eye כְּ kᵊ כְּ as מֹוצְאֵ֥ת môṣᵊʔˌēṯ יצא go out שָׁלֹֽום׃ פ šālˈôm . f שָׁלֹום peace 8:10. ego murus et ubera mea sicut turris ex quo facta sum coram eo quasi pacem repperiens I am a wall: and my breasts are as a tower since I am become in his presence as one finding peace. 8:10. Bride to Chorus: I am a wall, and my breasts are like towers, since, in his presence, I have become like one who has discovered peace. 8:10. I [am] a wall, and my breasts like towers: then was I in his eyes as one that found favour. 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 8:10: I am a wall, and my breasts like towers - I am become marriageable, and I stood in need of the defense I have now in my beloved; and as soon as I was so, and became pleasing in the eyes of my beloved, I was given to him in marriage, and have ever since found favor in his sight. As soon then as my sister is in my state, let a proper match be sought out for her. These expressions show the solicitude which the bride felt for her sister, and in her favor she wishes to interest her spouse. Song of Solomon (Canticles) 8:11 Albert Barnes: Notes on the Bible - 1834 8:10 The bride herself replies with the pride of innocence and virtue already crowned. She has shown herself to be such a fortress-wall as her brothers have alluded to, and her reward has been the royal favor. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 8:10: a wall: Sol 8:9 my: Sol 4:5, Sol 7:3, Sol 7:4, Sol 7:7, Sol 7:8; Eze 16:7 then: Gen 6:8; Deu 7:7, Deu 7:8; Pro 3:4; Isa 60:10; Luk 1:30; Eph 1:6, Eph 1:8; Ti1 1:16 favour: Heb. peace, Rom 5:1-10 Song of Solomon (Canticles) 8:11 Carl Friedrich Keil and Franz Delitzsch 10 I was a wall, And my breasts like towers; Then I became in his eyes Like one who findeth peace. In the language of prose, the statement would be: Your conduct is good and wise, as my own example shows; of me also ye thus faithfully took care; and that I met this your solicitude with strenuous self-preservation, has become, to my joy and yours, the happiness of my life. That in this connection not אני חומה, but חומה אני has to be used, is clear: she compares herself with her sister, and the praise she takes to herself she takes to the honour of her brothers. The comparison of her breasts to towers is suggested by the comparison of her person to a wall; Kleuker rightly remarks that here the comparison is not of thing with thing, but of relation with relation: the breasts were those of her person, as the towers were of the wall, which, by virtue of the power of defence which they conceal within themselves, never permit the enemy, whose attention they attract, to approach them. The two substantival clauses, murus et ubera mea instar turrium, have not naturally a retrospective signification, as they would in a historical connection (vid., under Gen 2:10); but they become retrospective by the following "then I became," like Deut 26:5, by the historical tense following, where, however, it is to be remarked that the expression, having in itself no relation to time, which is incapable of being expressed in German, mentions the past not in a way that excludes the present, but as including it. She was a wall, and her breasts like the towers, i.e., all seductions rebounded from her, and ventured not near her awe-inspiring attractions; then (אז, temporal, but at the same time consequent; thereupon, and for this reason, as at Ps 40:8; Jer 22:15, etc.) she became in his (Solomon's) eyes as one who findeth peace. According to the shepherd-hypothesis, she says here: he deemed it good to forbear any further attempts, and to let me remain in peace (Ewald, Hitz., and others). But how is that possible? מצא שׁלום בעיני is a variation of the frequently occurring מצא חן בעיני, which is used especially of a woman gaining the affections of a man, Esther 2:17; Deut 24:1; Jer 31:2 f.; and the expression here used, "thus I was in his eyes as one who findeth peace" is only the more circumstantial expression for, "then I found (אז מצאתי) in his eyes peace," which doubtless means more than: I brought it to this, that he left me further unmolested; שׁלום in this case, as syn. of חן, means inward agreement, confidence, friendship, as at Ps 41:10; there it means, as in the salutation of peace and in a hundred other cases, a positive good. And why should she use שׁלום instead of חן, but that she might form a play upon the name which she immediately, Song 8:11, thereafter utters, שׁלמה, which signifies, 1Chron 22:9, "The man of peace." That Shulamith had found shalom (peace) with Shelomoh (Solomon), cannot be intended to mean that uninjured she escaped from him, but that she had entered into a relation to him which seemed to her a state of blessed peace. The delicate description, "in his eyes," is designed to indicate that she appeared to him in the time of her youthful discipline as one finding peace. The כ is כ veritatis, i.e., the comparison of the fact with its idea, Is 29:2, or of the individual with the general and common, Is 13:6; Ezek 26:10; Zech 14:3. Here the meaning is, that Shulamith appeared to him corresponding to the idea of one finding peace, and thus as worthy to find peace with him. One "finding peace" is one who gains the heart of a man, so that he enters into a relation of esteem and affection for her. This generalization of the idea also opposes the notion of a history of seduction. מוחאת is from the ground-form matsiat, the parallel form to מוצאת, 2Kings 18:22. Solomon has won her, not by persuasion or violence; but because she could be no other man's, he entered with her into the marriage covenant of peace (cf. Prov 2:17 with Is 54:10). Geneva 1599 (g) I [am] a wall, and my breasts like towers: then was I in his eyes as one that found favour. (g) The Church promises fidelity and constancy. John Gill I am a wall,.... The words of the little sister, or Gentile church; either wishing she was what was supposed, and desiring to be in a well settled state, "O that I was a wall!" or as asserting (d) that she was in such a state, well walled; God was a wall of fire about her; salvation was appointed as walls and bulwarks to her; she was one of the two walls Christ was a cornerstone unto, and cemented together; and was a wall built up of lively stones, of true believers, built on Christ, the foundation; and established in the doctrine of grace; and constant and immovable in her love to Christ; and my breasts like towers; round, plump, and high; signifying that she was now marriageable; and the time of her being presented as a chaste virgin to Christ, and of her open espousals to him, was now come: of ministers of the word, of the Scriptures, and of the ordinances of the Gospel, as signified by breasts; see Gill on Song 4:5; which may be said to be "like towers": ministers of the word, because set for the defence of the Gospel; the Scriptures, because an armoury from whence saints are supplied with armour, to repel Satan's temptations, refute errors, and defend truth; and the ordinances of the Gospel, because they stand firm and immovable against all the efforts of men to subvert and abolish them; and these are peculiar to the Gentile church, under the Gospel dispensation; then was I in his eyes as one that found favour; from the time that the Gentile church became a wall, firmly built on Christ, and was formed into a church state, and had a settled ministry and Gospel ordinances, she became acceptable to Christ, and was admitted to near communion with him; and not only her person, but her services, met with a favourable acceptance from him; and these privileges and blessings were the fruit of his love, layout, and good will, he bore to her; which before was secret and hidden, but now her breasts being fashioned, her time was a time of love, of the open love of Christ to her, and of her espousals to him: and when, as the words may be rendered, she was "as one that found peace" (e); peace being made by the blood of Christ, and the partition wall broken down between Jew and Gentile, and they peaceably joined together in a Gospel church state; and when she enjoyed inward peace and tranquillity of mind, which is found in Christ, the word and ordinances; even all kind of prosperity, which peace, with the Hebrews, includes; every spiritual blessing, as reconciliation, justification, pardon, adoption, and eternal life, which are all the fruits and effects of divine favour, good will, grace, and love. (d) "Hoc est, nolite dubitare ultrum murus sum", Ambros. Enarrat. in Psal. cxviii. octon. 22. p. 1087. (e) Sept. "pacem", Pagninus, Montanus, Marckius, Michaelis. John Wesley I am - These seem to be the words of the Jewish church. O Lord, by thy grace I am what thou wouldst have my sister to be, and therefore humbly hope, according to thy promise to her in that case, thou wilt build upon me a palace of silver. Towers - Which stand out from and above the wall, and are an ornament and defence to it. Then - When by his grace I was made a wall, he was well - pleased with me, and with his own workmanship in me. Robert Jamieson, A. R. Fausset and David Brown The Gentile Church's joy at its free admission to gospel privileges (Acts 15:30-31). She is one wall in the spiritual temple of the Holy Ghost, the Hebrew Church is the other; Jesus Christ, the common foundation, joins them (Eph 2:11-22). breasts . . . towers--alluding to the silver palace, which the bridal virgins proposed to build on her (Song 8:9). "Breasts" of consolation (Is 66:11); faith and love (Th1 5:8); opposed to her previous state, "no breasts" (Song 8:8; Th2 1:3). Thus Ezek 16:46, Ezek 16:61 was fulfilled, both Samaria and the Gentiles being joined to the Jewish gospel Church. favour--rather, "peace." The Gentile Church too is become the Shulamite (Song 6:13), or peace-enjoying bride of Solomon, that is, Jesus Christ, the Prince of Peace (Rom 5:1; Eph 2:14). Reject not those whom God accepts (Num 11:28; Lk 9:49; Acts 15:8-9). Rather, superadd to such every aid and privilege (Song 8:9).
8:118:11: Ա՛յգի եղեւ Սողոմոնի ՚ի Բեելմաւոն. ե՛տ զայգին իւր ցպահապանս. բերցէ այր իւրաքանչիւր ընդ պտղոյ նորա հազա՛րս արծաթոյ[8731]։ [8731] Ոմանք. Այր իւրաքանչիւր ՚ի պտղոյն իւրմէ հազարս։ 11 Սողոմոնը մի այգի ունէր Բեէլմաւոնում. իր այգին նա տուեց պահապաններին: Նրանցից իւրաքանչիւրը հազար արծաթ պիտի բերէր պտղի փոխարէն: 11 Սողոմոն Բաաղամոնի մէջ այգի ունէր։Անիկա այգին պահապաններու տուաւ, Ամէն մէկը անոր պտուղին համար հազար կտոր արծաթ կը բերէր։ Այգի եղեւ Սողոմոնի ի Բեէղմաւոն. ետ զայգին իւր ցպահապանսն. բերցէ այր իւրաքանչիւր ընդ պտղոյ նորա հազարս արծաթոյ: 8:11: Ա՛յգի եղեւ Սողոմոնի ՚ի Բեելմաւոն. ե՛տ զայգին իւր ցպահապանս. բերցէ այր իւրաքանչիւր ընդ պտղոյ նորա հազա՛րս արծաթոյ[8731]։ [8731] Ոմանք. Այր իւրաքանչիւր ՚ի պտղոյն իւրմէ հազարս։ 11 Սողոմոնը մի այգի ունէր Բեէլմաւոնում. իր այգին նա տուեց պահապաններին: Նրանցից իւրաքանչիւրը հազար արծաթ պիտի բերէր պտղի փոխարէն: 11 Սողոմոն Բաաղամոնի մէջ այգի ունէր։Անիկա այգին պահապաններու տուաւ, Ամէն մէկը անոր պտուղին համար հազար կտոր արծաթ կը բերէր։ zohrab-1805▾ eastern-1994▾ western am▾	8:118:11 Виноградник был у Соломона в Ваал-Гамоне; он отдал этот виноградник сторожам; каждый должен был доставлять за плоды его тысячу сребреников. 8:11 ἀμπελὼν αμπελων vineyard ἐγενήθη γινομαι happen; become τῷ ο the Σαλωμων σαλωμων in Βεελαμων βεελαμων give; deposit τὸν ο the ἀμπελῶνα αμπελων vineyard αὐτοῦ αυτος he; him τοῖς ο the τηροῦσιν τηρεω keep ἀνὴρ ανηρ man; husband οἴσει φερω carry; bring ἐν εν in καρπῷ καρπος.1 fruit αὐτοῦ αυτος he; him χιλίους χιλιοι thousand ἀργυρίου αργυριον silver piece; money 8:11 כֶּ֣רֶם kˈerem כֶּרֶם vineyard הָיָ֤ה hāyˈā היה be לִ li לְ to שְׁלֹמֹה֙ šᵊlōmˌō שְׁלֹמֹה Solomon בְּ bᵊ בְּ in בַ֣עַל הָמֹ֔ון vˈaʕal hāmˈôn בַּעַל הָמֹון Baal Hamon נָתַ֥ן nāṯˌan נתן give אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֶּ֖רֶם kkˌerem כֶּרֶם vineyard לַ la לְ to † הַ the נֹּטְרִ֑ים nnōṭᵊrˈîm נטר keep אִ֛ישׁ ʔˈîš אִישׁ man יָבִ֥א yāvˌi בוא come בְּ bᵊ בְּ in פִרְיֹ֖ו firyˌô פְּרִי fruit אֶ֥לֶף ʔˌelef אֶלֶף thousand כָּֽסֶף׃ kˈāsef כֶּסֶף silver 8:11. vinea fuit Pacifico in ea quae habet populos tradidit eam custodibus vir adfert pro fructu eius mille argenteosThe peaceable had a vineyard, in that which hath people: he let out the same to keepers, every man bringeth for the fruit thereof a thousand peices of silver. 8:11. The peaceful one had a vineyard, in that which held the peoples. He handed it on to the caretakers; a man brought, in exchange for its fruit, a thousand pieces of silver. 8:11. Solomon had a vineyard at Baalhamon; he let out the vineyard unto keepers; every one for the fruit thereof was to bring a thousand [pieces] of silver. 11. Solomon had a vineyard at Baal-hamon; he let out the vineyard unto keepers; every one for the fruit thereof was to bring a thousand of silver. 8:11 Solomon had a vineyard at Baal- hamon; he let out the vineyard unto keepers; every one for the fruit thereof was to bring a thousand [pieces] of silver: 8:11 Виноградник был у Соломона в Ваал-Гамоне; он отдал этот виноградник сторожам; каждый должен был доставлять за плоды его тысячу сребреников. 8:11 ἀμπελὼν αμπελων vineyard ἐγενήθη γινομαι happen; become τῷ ο the Σαλωμων σαλωμων in Βεελαμων βεελαμων give; deposit τὸν ο the ἀμπελῶνα αμπελων vineyard αὐτοῦ αυτος he; him τοῖς ο the τηροῦσιν τηρεω keep ἀνὴρ ανηρ man; husband οἴσει φερω carry; bring ἐν εν in καρπῷ καρπος.1 fruit αὐτοῦ αυτος he; him χιλίους χιλιοι thousand ἀργυρίου αργυριον silver piece; money 8:11 כֶּ֣רֶם kˈerem כֶּרֶם vineyard הָיָ֤ה hāyˈā היה be לִ li לְ to שְׁלֹמֹה֙ šᵊlōmˌō שְׁלֹמֹה Solomon בְּ bᵊ בְּ in בַ֣עַל הָמֹ֔ון vˈaʕal hāmˈôn בַּעַל הָמֹון Baal Hamon נָתַ֥ן nāṯˌan נתן give אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֶּ֖רֶם kkˌerem כֶּרֶם vineyard לַ la לְ to † הַ the נֹּטְרִ֑ים nnōṭᵊrˈîm נטר keep אִ֛ישׁ ʔˈîš אִישׁ man יָבִ֥א yāvˌi בוא come בְּ bᵊ בְּ in פִרְיֹ֖ו firyˌô פְּרִי fruit אֶ֥לֶף ʔˌelef אֶלֶף thousand כָּֽסֶף׃ kˈāsef כֶּסֶף silver 8:11. vinea fuit Pacifico in ea quae habet populos tradidit eam custodibus vir adfert pro fructu eius mille argenteos The peaceable had a vineyard, in that which hath people: he let out the same to keepers, every man bringeth for the fruit thereof a thousand peices of silver. 8:11. The peaceful one had a vineyard, in that which held the peoples. He handed it on to the caretakers; a man brought, in exchange for its fruit, a thousand pieces of silver. 8:11. Solomon had a vineyard at Baalhamon; he let out the vineyard unto keepers; every one for the fruit thereof was to bring a thousand [pieces] of silver. 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 8:11: Solomon had a vineyard - Calmet translates and paraphrases the Hebrew of these two verses thus: "Sol 8:11 : Solomon has a vineyard at Baal-hamon: he has let it out to keepers, each of whom for the fruit of it was to bring a thousand pieces of silver. Sol 8:12 : As for me, my vineyard is before me; that is, it is my own; I am its proprietor. Keep thyself, O Solomon, thy thousand pieces of silver, and let those who dress (thy vineyard) have two hundred for their trouble. I neither envy thee thy vineyard, nor them their profits. I am satisfied with my own. My beloved is my vineyard - my heritage; I would not change him for all the riches of the universe." Some suppose that there is a reference here to some property which Pharaoh had given to Solomon with his daughter. See Harmer's Outlines, where this subject is considered at large. Song of Solomon (Canticles) 8:13 Albert Barnes: Notes on the Bible - 1834 8:11 , Sol 8:12 She next turns to the king, and commends her brothers to his favorable regard by means of another parable. Solomon owns a vineyard in Baal-hamon (possibly Baalbak, or identical with Amana (Conder)), situated in the warm and fertile plains of Coele-Syria, overshadowed by the heights of Lebanon Sol 4:8. This vineyard he has let out to tenants etc. The bride also has a vineyard of her own Sol 1:6, her beauty and virtue faithfully guarded by these same brothers in time past. This vineyard now belongs to Solomon. Let him have "the thousand" which is his due - she is indeed herself henceforth entirely his - but let the faithful keepers have their meed as well. At least two hundred silverlings should be theirs - a double tithe of royal praise and honor. Song of Solomon (Canticles) 8:13 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 8:11: Solomon: Calmet thus translates these verses: "Solomon has a vineyard at Baal-hamon; he has let it out to keepers, each of whom for the fruit of it was to bring a thousand pieces of silver. As for me, my vineyard is before me; keep thyself, O Solomon, thy thousand pieces of silver," etc. had a: Sol 7:12; Ecc 2:4; Isa 5:1-7; Mat 21:33-43; Mar 12:1 he let: Luk 20:9-18 a thousand: Gen 20:16; Isa 7:23 Song of Solomon (Canticles) 8:12 Carl Friedrich Keil and Franz Delitzsch Tit now lies near, at least rather so than remote, that Shulamith, thinking of her brothers, presents her request before her royal husband: 11 Solomon had a vineyard in Baal-hamon; He committed the vineyard to the keepers, That each should bring for its fruit A thousand in silv. 12 I myself disposed of my own vineyard: The thousand is thine, Solomon, And two hundred for the keepers of its fruit! The words לשׁ היה כּרם are to be translated after כרמוגו, 3Kings 21:1, and לידידי ... , Is 5:1, "Solomon had a vineyard" (cf. 1Kings 9:2; 2Kings 6:23; 2Kings 12:2; 4Kings 1:17; 1Chron 23:17; 1Chron 26:10), not "Solomon has a vineyard," which would have required the words לשׁ כרם, with the omission of היה. I formerly explained, as also Bttcher: a vineyard became his, thus at present is his possession; and thus explaining, one could suppose that it fell to him, on his taking possession of his government, as a component part of his domain; but although in itself לו היה can mean, "this or that has become one's own" (e.g., Lev 21:3), as well as "it became his own," yet here the historical sense is necessarily connected by היה with the נתן foll.: Solomon has had ... , he has given; and since Solomon, after possession the vineyard, would probably also preserve it, Hitzig draws from this the conclusion, that the poet thereby betrays the fact that he lived after the time of Solomon. But these are certainly words which he puts into Shulamith's mouth, and he cannot at least have forgotten that the heroine of his drama is a contemporary of Solomon; and supposing that he had forgotten this for a moment, he must have at least once read over what he had written, and could not have been so blind as to have allowed this היה which had escaped him to stand. We must thus assume that he did not in reality retain the vineyard, which, as Hitzig supposes, if he possessed it, he also "probably" retained, whether he gave it away or exchanged it, or sold it, we know not; but the poet might suppose that Shulamith knew it, since it refers to a piece of land lying not far from her home. For המון בּעל, lxx Βεελαμών, is certainly the same as that mentioned in Judith 8:3, according to which Judith's husband died from sunstroke in Bethulia, and was buried beside his fathers "between Dothaim and Balamoon" (Note: This is certainly not the Baal-meon (now Man) lying half an hour to the south of Heshbon; there is also, however, a Meon (now Man) on this the west side of Jordan, Nabal's Maon, near to Carmel. Vid., art. "Maon," by Kleuker in Schenkel's Bibl. Lex.) (probably, as the sound of the word denotes, Belmen, or, more accurately, Belman, as it is also called in Judith 4:4, with which Kleuker in Schenkel's Bibl. Lex., de Bruyn in his Karte, and others, interchange it; and חמּון, Josh 19:28, lying in the tribe of Asher). This Balamoon lay not far from Dothan, and thus not far from Esdrelon; for Dothan lay (cf. Judith 3:10) south of the plain of Jezreel, where it has been discovered, under the name of Tell Dotan, in the midst of a smaller plain which lies embosomed in the hills of the south. (Note: Vid., Robinson's Physical Geogr. of the Holy Land, p. 113; Morrison's Recovery of Jerusalem (1871), p. 463, etc.) The ancients, since Aquila, Symm., Targ., Syr., and Jerome, make the name of the place Baal-hamon subservient to their allegorizing interpretation, but only by the aid of soap-bubble-like fancies; e.g., Hengst. makes Baal-hamon designate the world; nothrim [keepers], the nations; the 1000 pieces in silver, the duties comprehended in the ten commandments. Hamon is there understood of a large, noisy crowd. The place may, indeed, have its name from the multitude of its inhabitants, or from an annual market held there, or otherwise from revelry and riot; for, according to Hitzig, (Note: Cf. also Schwarz' Das heilige Land, p. 37.) there is no ground for co-ordinating it with names such as Baal-gad and Baal-zephon, in which Baal is the general, and what follows the special name of God. Amon, the Sun-God, specially worshipped in Egyptian Thebes, has the bibl. name אמון, with which, after the sound of the word, accords the name of a place lying, according to Jer. Dema ii. 1, in the region of Tyrus, but no אמון. The reference to the Egypt. Amon Ra, which would direct rather to Baalbec, the Coele-Syrian Heliupolis, is improbable; because the poet would certainly not have introduced into his poem the name of the place where the vineyard lay, if this name did not call forth an idea corresponding to the connection. The Shulamitess, now become Solomon's, in order to support the request she makes to the king, relates an incident of no historical value in itself of the near-lying Sunem (Sulem), situated not far from Baal-hamon to the north, on the farther side of the plain of Jezreel. She belongs to a family whose inheritance consisted in vineyards, and she herself had acted in the capacity of the keeper of a vineyard, Song 1:6, - so much the less therefore is it to be wondered at that she takes an interest in the vineyard of Baal-hamon, which Solomon had let out to keepers on the condition that they should pay to him for its fruit-harvest the sum of 1000 shekels of silver (shekel is, according to Ges. 120. 4, Anm. 2, to be supplied). יבא, since we have interpreted היה retrospectively, might also indeed be rendered imperfect. as equivalent to afferebat, or, according to Ewald, 136c, afferre solebat; but since נתן = ἐξέδοτο, Mt 21:33, denotes a gift laying the recipients under an obligation, יבא is used in the sense of יבא (אשׁר) למען; however, למען is not to be supplied (Symm. ἐνέγκη), but יבא in itself signifies afferre debebat (he ought to bring), like יע, Dan 1:5, they should stand (wait upon), Ewald, 136g. Certainly נארים does not mean tenants, but watchers, - the post-bibl. language has חכר, to lease, קבּל, to take on lease, chikuwr, rent, e.g., Meza ix. 2, - but the subject here is a locatio conductio; for the vine-plants of that region are entrusted to the "keepers" for a rent, which they have to pay, not in fruits but in money, as the equivalent of a share of the produce (the ב in בּפר is the ב pretii). Is 7:23 is usually compared; but there the money value of a particularly valuable portion of a vineyard, consisting of 1000 vines, is given at "1000 silverlings" (1 shekel); while, on the other hand, the 1000 shekels here are the rent for a portion of a vineyard, the extent of which is not mentioned. But that passage in Isaiah contains something explanatory of the one before us, inasmuch as we see from it that a vineyard was divided into portions of a definite number of vines in each. Such a division into mekomoth is also here supposed. For if each "keeper" to whom the vineyard was entrusted had to count 1000 shekels for its produce, then the vineyard was at the same time committed to several keepers, and thus was divided into small sections (Hitzig). It is self-evident that the gain of the produce that remained over after paying the rent fell to the "keepers;" but since the produce varied, and also the price of wine, this gain was not the same every year, and only in general are we to suppose from Song 8:12, that it yielded on an average about 20 per cent. For the vineyard which Shulamith means in Song 8:12 is altogether different from that of Baal-hamon. It is of herself she says, Song 1:6, that as the keeper of a vineyard, exposed to the heat of the day, she was not in a position to take care of her own vineyard. This her own vineyard is not her beloved (Hoelem.), which not only does not harmonize with Song 1:6 (for she there looks back to the time prior to her elevation), but her own person, as comprehending everything pleasant and lovely which constitutes her personality (4:12-5:1), as is the sum-total of the vines which together form a vineyard. Of this figurative vineyard she says: לפני שׁלּי כּרמי. This must mean, according to Hitzig, Hoelem., and others, that it was under her protection; but although the idea of affectionate care may, in certain circumstances, be connected with לפני, Gen 17:18; Prov 4:3, yet the phrase: this or that is לפני, wherever it has not merely a local or temporal, but an ethical signification, can mean nothing else than: it stands under my direction, Gen 13:9; Gen 20:15; Gen 47:6; 2Chron 14:6; Gen 24:51; 1Kings 16:16. Rightly Heiligst., after Ewald: in potestate mea est. Shulamith also has a vineyard, which she is as free to dispose of as Solomon of his at Baal-hamon. It is the totality of her personal and mental endowments. This vineyard has been given over with free and joyful cordiality into Solomon's possession. This vineyard also has keepers (one here sees with what intention the poet has chosen in Song 8:11 just that word נארים) - to whom Shulamith herself and to whom Solomon also owes it that as a chaste and virtuous maiden she became his possession. These are her brothers, the true keepers and protectors of her innocence. Must these be unrewarded? The full thousands, she says, turning to the king, which like the annual produce of the vineyard of Baal-hamon will thus also be the fruit of my own personal worth, shall belong to none else, O Solomon, than to thee, and two hundred to the keepers of its fruit! If the keepers in Baal-hamon do not unrewarded watch the vineyard, so the king owes thanks to those who so faithfully guarded his Shulamith. The poetry would be reduced to prose if there were found in Shulamith's words a hint that the king should reward her brothers with a gratification of 200 shekels. She makes the case of the vineyard in Baal-hamon a parable of her relation to Solomon on the one hand, and of her relation to her brothers on the other. From מאתים, one may conclude that there were two brothers, thus that the rendering of thanks is thought of as מעשׂר (a tenth part); but so that the 200 are meant not as a tax on the thousand, but as a reward for the faithful rendering up of the thousand. Geneva 1599 (h) Solomon had a vineyard at Baalhamon; he let out the vineyard to keepers; every one for the fruit of it was to bring a thousand [pieces] of silver. (h) This is the vineyard of the Lord hired out, (Mt 21:33). John Gill Solomon had a vineyard at Baalhamon,.... The little sister, or Gentile church, goes on to give an account of the success of the Gospel, the planting of churches, and the establishment of the interest of Christ in the Gentile world, together with the advantages that accrued to Christ from it; for not Solomon literally, but a greater than he, is here, Christ, the antitype of him, the Prince of peace; See Gill on Song 3:7. By the "vineyard" is meant the church, especially under the New Testament dispensation; so called, because separated from the world by sovereign grace; planted with precious and fruitful plants, which Christ has a property in, by his Father's gift and his own purchase; and therefore receives of the fruit of it; takes delight and pleasure to walk in it; and takes care to keep it in order, and to protect and preserve it: this is said to be at Baalhamon; perhaps the same with Baalgad, the names signifying much the same, and where Solomon might have a vineyard, Josh 11:17; the word signifies "the master", or "lord of a multitude" (f); the Gentile world, consisting of a multitude of nations; and in which were many churches, and consisting of many persons; he let out the vineyard unto keepers; to his apostles, and to ministers of the Gospel in succeeding times; and who have their employment in it; some to plant, others to water; some to prune, to reprove and correct for bad principles and practices, and others to support and uphold weak believers; and others to defend truth, and preserve the church from innovation in doctrine and worship: the "letting" it out to these agrees with the parables in Mt 20:1; where there seems to be an allusion to this passage. Christ is the proprietor of the vineyard, and the principal vinedresser; yet he makes use of his ministers to take the care of it, watch and keep it in order; for which purpose he lets, or "gives" (g), it to them, as the word is, for he makes them in some sense owners; and they have an interest in the churches, and their life and comfort, greatly lie in the fruitfulness and well being of them; the vines are called "ours", Song 2:15; everyone for the fruit thereof was to bring a thousand pieces of silver; or shekels, amounting to about an hundred and fifty pounds; which shows the fruitfulness of the vineyard, that its produce should be worth so much; and the great usefulness of the Gospel ministry, in bringing souls to Christ; the fruit of his labour is as dear to him as pieces of silver, Lk 15:8. Christ's ministers are his rent gatherers, and the collectors of his fruit, Jn 15:16; and though they have different talents and success, yet, being honest and faithful, the meanest are reckoned to bring in the same as others, or what make for Christ's delight, pleasure, and glory; as will appear when the reckoning day comes, and an account will be given in, Mt 25:19. (f) "in ea quae habet populos", V. L. "in domino multitudinis", Piscator. (g) Sept. "dedit", Marckius, Michaelis. John Wesley Baal - hamon - A place not far from Jerusalem. A thousand - Whereby he signifies both the vast extent of the vineyard which required so many keepers, and its singular fertility. Robert Jamieson, A. R. Fausset and David Brown The joint Church speaks of Jesus Christ's vineyard. Transference of it from the Jews, who rendered not the fruits, as is implied by the silence respecting any, to the Gentiles (Mt 21:33-43). Baal-hamon--equivalent to the owner of a multitude; so Israel in Solomon's day (3Kings 4:20); so Is 5:1, "a very fruitful hill" abounding in privileges, as in numbers. thousand pieces--namely, silverlings, or shekels. The vineyard had a thousand vines probably; a vine at a silverling (Is 7:23), referring to this passage.
8:128:12: Այգի իմ ինձ առաջի իմ. հազա՛րքն Սողոմոնի, եւ երկերիւր պահապանաց որ պահեն զպտուղ նորա։ Հարսնն ասէ[8732]. [8732] Ոմանք. Եւ երկերիւրք որոց պահեն զպտ՛՛։ 12 Իմ այգին իմ առջեւն է. հազարը Սողոմոնին, եւ երկու հարիւրը՝ պահապաններին, որ պահում են նրա պտուղը: Հարսն ասում է. 12 Իմ այգիս իմ առջեւս է. Ո՛վ Սողոմոն, հազարը քուկդ ըլլայ Ու երկու հարիւրը անոր պտուղը պահպանողներուն։ Այգի իմ ինձ առաջի իմ. ^[145]հազարքն Սողոմոնի``, եւ երկերիւրք պահապանաց որ պահեն զպտուղ նորա: 8:12: Այգի իմ ինձ առաջի իմ. հազա՛րքն Սողոմոնի, եւ երկերիւր պահապանաց որ պահեն զպտուղ նորա։ Հարսնն ասէ[8732]. [8732] Ոմանք. Եւ երկերիւրք որոց պահեն զպտ՛՛։ 12 Իմ այգին իմ առջեւն է. հազարը Սողոմոնին, եւ երկու հարիւրը՝ պահապաններին, որ պահում են նրա պտուղը: Հարսն ասում է. 12 Իմ այգիս իմ առջեւս է. Ո՛վ Սողոմոն, հազարը քուկդ ըլլայ Ու երկու հարիւրը անոր պտուղը պահպանողներուն։ zohrab-1805▾ eastern-1994▾ western am▾	8:128:12 А мой виноградник у меня при себе. Тысяча пусть тебе, Соломон, а двести стерегущим плоды его. 8:12 ἀμπελών αμπελων vineyard μου μου of me; mine ἐμὸς εμος mine; my own ἐνώπιόν ενωπιος in the face; facing μου μου of me; mine οἱ ο the χίλιοι χιλιοι thousand σοί σοι you Σαλωμων σαλωμων and; even οἱ ο the διακόσιοι διακοσιοι two hundred τοῖς ο the τηροῦσι τηρεω keep τὸν ο the καρπὸν καρπος.1 fruit αὐτοῦ αυτος he; him 8:12 כַּרְמִ֥י karmˌî כֶּרֶם vineyard שֶׁ še שַׁ [relative] לִּ֖י llˌî לְ to לְ lᵊ לְ to פָנָ֑י fānˈāy פָּנֶה face הָ hā הַ the אֶ֤לֶף ʔˈelef אֶלֶף thousand לְךָ֙ lᵊḵˌā לְ to שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon וּ û וְ and מָאתַ֖יִם māṯˌayim מֵאָה hundred לְ lᵊ לְ to נֹטְרִ֥ים nōṭᵊrˌîm נטר keep אֶת־ ʔeṯ- אֵת [object marker] פִּרְיֹֽו׃ piryˈô פְּרִי fruit 8:12. vinea mea coram me est mille tui Pacifice et ducenti his qui custodiunt fructus eiusMy vineyard is before me. A thousand are for thee, the peaceable, and two hundred for them that keep the fruit thereof. 8:12. Groom: My vineyard is before me. The thousand is for your peacefulness, and two hundred is for those who care for its fruit. 8:12. My vineyard, which [is] mine, [is] before me: thou, O Solomon, [must have] a thousand, and those that keep the fruit thereof two hundred. 12. My vineyard, which is mine, is before me: thou, O Solomon, shalt have the thousand, and those that keep the fruit thereof two hundred. 8:12 My vineyard, which [is] mine, [is] before me: thou, O Solomon, [must have] a thousand, and those that keep the fruit thereof two hundred: 8:12 А мой виноградник у меня при себе. Тысяча пусть тебе, Соломон, а двести стерегущим плоды его. 8:12 ἀμπελών αμπελων vineyard μου μου of me; mine ἐμὸς εμος mine; my own ἐνώπιόν ενωπιος in the face; facing μου μου of me; mine οἱ ο the χίλιοι χιλιοι thousand σοί σοι you Σαλωμων σαλωμων and; even οἱ ο the διακόσιοι διακοσιοι two hundred τοῖς ο the τηροῦσι τηρεω keep τὸν ο the καρπὸν καρπος.1 fruit αὐτοῦ αυτος he; him 8:12 כַּרְמִ֥י karmˌî כֶּרֶם vineyard שֶׁ še שַׁ [relative] לִּ֖י llˌî לְ to לְ lᵊ לְ to פָנָ֑י fānˈāy פָּנֶה face הָ hā הַ the אֶ֤לֶף ʔˈelef אֶלֶף thousand לְךָ֙ lᵊḵˌā לְ to שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon וּ û וְ and מָאתַ֖יִם māṯˌayim מֵאָה hundred לְ lᵊ לְ to נֹטְרִ֥ים nōṭᵊrˌîm נטר keep אֶת־ ʔeṯ- אֵת [object marker] פִּרְיֹֽו׃ piryˈô פְּרִי fruit 8:12. vinea mea coram me est mille tui Pacifice et ducenti his qui custodiunt fructus eius My vineyard is before me. A thousand are for thee, the peaceable, and two hundred for them that keep the fruit thereof. 8:12. Groom: My vineyard is before me. The thousand is for your peacefulness, and two hundred is for those who care for its fruit. 8:12. My vineyard, which [is] mine, [is] before me: thou, O Solomon, [must have] a thousand, and those that keep the fruit thereof two hundred. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 8:12: vineyard: Sol 1:6; Pro 4:23; Act 20:28; Ti1 4:15, Ti1 4:16 thou: Psa 72:17-19; Rom 14:7-9; Co1 6:20; Co2 5:15 those: Th1 2:19; Ti1 5:17, Ti1 5:18 Song of Solomon (Canticles) 8:13 John Gill My vineyard, which is mine, is before me,.... These are either the words of Christ, asserting and confirming his right and property in his vineyard, the church; and which he distinguishes from and prefers to all others; and which being said to be before him denotes his exact knowledge of every vine in it, not a plant escaping his watchful eye; his presence in it, his care of it, the delight and complacency he has therein: or else the words of the church, expressing her care, watchfulness, and diligence in the vineyard, and her concern for the welfare of the several vines and plants in it; see Song 1:6; And certain it is that the next clause is spoken by her: thou, O Solomon, must have a thousand; a thousand pieces or shekels of silver, as before: the church is willing Christ should have all he desires and demands, his whole due and full revenue of glory from his people; for he is meant, and not Solomon literally, as many Jewish writers (h) acknowledge. And the church being now in his presence, and using familiarity with him, thus addresses him, and those that keep the fruit thereof two hundred; by which may be meant an honourable maintenance for themselves and families, and much esteem and respect among the people to whom they minister; this is the double honour in Ti1 5:17. Christ has the greatest share, as in reason he should, being the proprietor of the vineyard, and having the chief care and oversight of it, and gives it its increase: however, faithful ministers have their reward, which lies greatly in the conversion of sinners, and edification of saints; for that is their joy, and crown of rejoicing; and in eternal happiness they shall enjoy hereafter, Th1 2:19. (h) Shir Hashirim Rabba, & Alshech in loc. R. Abendamae Not. in Miclol Yophi in Psal. lxxii. 20. John Wesley My vineyard - My church, which is here opposed to Solomon's vineyard. Possibly we may ascribe the first clause to Christ, and the latter to the spouse: such interlocutions being familiar in this book. Mine - This repetition is very emphatical, to shew that Christ had a more eminent title to his vineyard, the church, than Solomon had to his vineyard, because it was purchased not by his money, but by his blood. Before me - Is under my own eye and care. Thou - These words are the church's return to Christ, who is here called Solomon, as he was Song 3:9, Song 3:11, as elsewhere he is called David. Dost thou, O Christ, keep thine own vineyard, which Solomon did not? Then surely it is meet that thou shouldst receive as large a revenue from thy vineyard, as he did from his. Two hundred - Though the chief revenue is justly given to thee, yet thy ministers, who serve thee in thy vineyard, are allowed by thee to receive some encouragement for their service. Robert Jamieson, A. R. Fausset and David Brown "mine" by grant of the true Solomon. Not merely "let out to keepers," as in the Jewish dispensation of works, but "mine" by grace. This is "before me," that is, in my power [MAURER]. But though no longer under constraint of "keeping" the law as a mere letter and covenant of works, love to Jesus Christ will constrain her the more freely to render all to Solomon (Rom 8:2-4; 1Cor 6:20; Gal 5:13; 1Pet 2:16), after having paid what justice and His will require should be paid to others (1Cor 7:29-31; 1Cor 9:14). "Before me" may also mean "I will never lose sight of it" (contrast Song 1:6) [MOODY STUART]. She will not keep it for herself, though so freely given to her, but for His use and glory (Lk 19:13; Rom 6:15; Rom 14:7-9; 1Cor 12:7). Or the "two hundred" may mean a double tithe (two-tenths of the whole paid back by Jesus Christ) as the reward of grace for our surrender of all (the thousand) to Him (Gal 6:7; Heb 6:10); then she and "those that keep" are the same [ADELAIDE NEWTON]. But Jesus Christ pays back not merely two tithes, but His all for our all (1Cor 3:21-23).
8:138:13: Որ նստիսդ ՚ի պարտէզս ա՛յլք անսան քեզ. լսելի՛ արա ինձ զբարբառ քո[8733]։ [8733] Ոմանք. Զձայն քո լսելի արա ինձ։ 13 «Դու՛, որ նստել ես պարտէզների մէջ, եւ ուրիշները լսում են քեզ, քո ձայնը լսելի՛ դարձրու նաեւ ինձ»: 13 Ո՛վ պարտէզներու մէջ նստող, Ընկերները քու ձայնդ կը լսեն. Ինծի ալ լսել տուր։ ^[146]Հարսնն ասէ.`` Որ նստիսդ ի պարտէզս` ^[147]այլք անսան քեզ. լսելի արա ինձ զբարբառ քո: 8:13: Որ նստիսդ ՚ի պարտէզս ա՛յլք անսան քեզ. լսելի՛ արա ինձ զբարբառ քո[8733]։ [8733] Ոմանք. Զձայն քո լսելի արա ինձ։ 13 «Դու՛, որ նստել ես պարտէզների մէջ, եւ ուրիշները լսում են քեզ, քո ձայնը լսելի՛ դարձրու նաեւ ինձ»: 13 Ո՛վ պարտէզներու մէջ նստող, Ընկերները քու ձայնդ կը լսեն. Ինծի ալ լսել տուր։ zohrab-1805▾ eastern-1994▾ western am▾	8:138:13 Жительница садов! товарищи внимают голосу твоему, дай и мне послушать его. 8:13 ὁ ο the καθήμενος καθημαι sit; settle ἐν εν in κήποις κηπος garden ἑταῖροι εταιρος partner προσέχοντες προσεχω pay attention; beware τῇ ο the φωνῇ φωνη voice; sound σου σου of you; your ἀκούτισόν ακουτιζω me 8:13 הַ ha הַ the יֹּושֶׁ֣בֶת yyôšˈeveṯ ישׁב sit בַּ ba בְּ in † הַ the גַּנִּ֗ים ggannˈîm גַּן garden חֲבֵרִ֛ים ḥᵃvērˈîm חָבֵר companion מַקְשִׁיבִ֥ים maqšîvˌîm קשׁב give attention לְ lᵊ לְ to קֹולֵ֖ךְ qôlˌēḵ קֹול sound הַשְׁמִיעִֽינִי׃ hašmîʕˈînî שׁמע hear 8:13. quae habitas in hortis amici auscultant fac me audire vocem tuamThou that dwellest in the gardens, the friends hearken: make me hear thy voice. 8:13. Bride to Groom: Your friends are attentive to those who have been dwelling in the gardens. Cause me to heed your voice. 8:13. Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear [it]. 13. Thou that dwellest in the gardens, the companions hearken for thy voice: cause me to hear it. 8:13 Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear: 8:13 Жительница садов! товарищи внимают голосу твоему, дай и мне послушать его. 8:13 ὁ ο the καθήμενος καθημαι sit; settle ἐν εν in κήποις κηπος garden ἑταῖροι εταιρος partner προσέχοντες προσεχω pay attention; beware τῇ ο the φωνῇ φωνη voice; sound σου σου of you; your ἀκούτισόν ακουτιζω me 8:13 הַ ha הַ the יֹּושֶׁ֣בֶת yyôšˈeveṯ ישׁב sit בַּ ba בְּ in † הַ the גַּנִּ֗ים ggannˈîm גַּן garden חֲבֵרִ֛ים ḥᵃvērˈîm חָבֵר companion מַקְשִׁיבִ֥ים maqšîvˌîm קשׁב give attention לְ lᵊ לְ to קֹולֵ֖ךְ qôlˌēḵ קֹול sound הַשְׁמִיעִֽינִי׃ hašmîʕˈînî שׁמע hear 8:13. quae habitas in hortis amici auscultant fac me audire vocem tuam Thou that dwellest in the gardens, the friends hearken: make me hear thy voice. 8:13. Bride to Groom: Your friends are attentive to those who have been dwelling in the gardens. Cause me to heed your voice. 8:13. Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear [it]. 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 13 Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear it. 14 Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices. Christ and his spouse are here parting for a while; she must stay below in the gardens on earth, where she has work to do for him; he must remove to the mountains of spices in heaven, where he has business to attend for her, as an advocate with the Father. Now observe with what mutual endearments they part. I. He desires to hear often from her. She is ready at her pen; she must be sure to write to him; she knows how to direct (v. 13): "Thou that, for the present, dwellest in the gardens, dressing and keeping them till thou remove from the garden below to the paradise above--thou, O believer! whoever thou art, that dwellest in the gardens of solemn ordinances, in the gardens of church-fellowship and communion, the companions are so happy as to hear thy voice, cause me to hear it too." Observe, 1. Christ's friends should keep a good correspondence one with another, and, as dear companions, speak often to one another (Mal. iii. 16) and hearken to one another's voice; they should edify, encourage, and respect one another. They are companions in the kingdom and patience of Christ, and therefore, as fellow-travellers, should keep up mutual freedom, and not be shy of, nor strange to, one another. The communion of saints is an article of our covenant, as well as an article of our creed, to exhort one another daily, and be glad to be exhorted by another. Hearken to the voice of the church, as far as it agrees with the voice of Christ; his companions will do so. 2. In the midst of our communion with one another we must not neglect our communion with Christ, but let him see our countenance and hear our voice; he here bespeaks it: "The companions hearken to thy voice; it is a pleasure to them; cause me to hear it. Thou makest thy complaints to them when any thing grieves thee; why does thou not bring them to me, and let me hear them? Thou art free with them; be as free with me; pour out thy heart to me." Thus Christ, when he left his disciples, ordered them to send to him upon every occasion. Ask, and you shall receive. Note, Christ not only accepts and answers, but even courts his people's prayers, not reckoning them a trouble to him, but an honour and a delight, Prov. xv. 8. We cause him to hear our prayers when we not only pray, but wrestle and strive in prayer. He loves to be pressingly importuned, which is not the manner of men. Some read it, "Cause me to be heard; thou hast often an opportunity of speaking to thy companions, and they hearken to what thou sayest; speak of me to them; let my name be heard among them; let me be the subject of thy discourse." "One word of Christ" (as archbishop Usher used to say) "before you part." No subject is more becoming, or should be more pleasing. II. She desires his speedy return to her (v. 14): Make haste, my beloved, to come again, and receive me to thyself; be thou like a roe, or a young hart, upon the mountains of spices; let no time be lost; it is pleasant dwelling here in the gardens, but to depart, and be with thee, is far better; that therefore is what I wish, and wait, and long for. Even so, come, Lord Jesus, come quickly. Observe, 1. Though Jesus Christ be now retired, he will return. The heavens, those high mountains of sweet spices, must contain him till the times of refreshing shall come; and those times will come, when every eye shall see him, in all the pomp and power of the upper and better world, the mystery of God being finished and the mystical body completed. 2. True believers, as they are looking for, so they are hastening to, the coming of that day of the Lord, not that they would have him make more haste than good speed, but that the intermediate counsels may all be fulfilled, and then that the end may come--the sooner the better. Not that they think him slack concerning his promise, as some men count slackness, but thus they express the strength of their affections to him and the vastness of their expectations from him when he comes again. 3. Those only that can in sincerity call Christ their beloved, their best beloved, can, upon good grounds, desire him to hasten his second coming. As for those whose hearts go a whoring after the world, and who set their affections on the things of the earth, they cannot love his appearing, but dread it rather, because then the earth, and all the things of it which they have chosen for their portion, will be burnt up. But those that truly love Christ long for his second coming, because it will be the crown both of his glory and their bliss. 4. The comfort and satisfaction which we sometimes have in communion with God in grace here should make us breathe the more earnestly after the immediate vision and complete fruition of him in the kingdom of glory. The spouse, after an endearing conference with her beloved, finding it must break off, concludes with this affectionate request for the perfecting and perpetuating of this happiness in the future state. The clusters of grapes that meet us in this wilderness should make us long for the full vintage in Canaan. If a day in his courts be so sweet, what then will an eternity within the veil be! If this be heaven, O that I were there! 5. It is good to conclude our devotions with a joyful expectation of the glory to be revealed, and holy humble breathings towards it. We should not part but with the prospect of meeting again. It is good to conclude every sabbath with thoughts of the everlasting sabbath, which shall have no night at the end of it, nor any week-day to come after it. It is good to conclude every sacrament with thoughts of the everlasting feast, when we shall sit down with Christ at his table in his kingdom, to rise no more, and drink of the wine new there, and to break up every religious assembly in hopes of the general assembly of the church of the first-born, when time and days shall be no more: Let the blessed Jesus hasten that blessed day. Why are his chariot-wheels so long a coming? Why tarry the wheels of his chariots? Adam Clarke: Commentary on the Bible - 1831 8:13: Thou that dwellest in the gardens - This is supposed to refer to the bridegroom asking permission of his spouse early in the morning to retire, as was his usual custom. He intimates the companions were waiting to hear, and he wished to hear it in the way of permission to depart. Song of Solomon (Canticles) 8:14 Albert Barnes: Notes on the Bible - 1834 8:13: The poem having opened with the song of a chorus in praise of the king Sol 1:2-4, concludes with a versicle recited by the bride, repeating the last words of her former strain Sol 2:17, with one significant change. She no longer thinks of the possibility of separation. The "Mountains of Bether" (division) of Sol 2:17, are now "Mountains of Besamim" (spices). His haunts and hers are henceforth the same (compare Sol 4:6). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 8:13: dwellest: Sol 2:13, Sol 4:16, Sol 6:2, Sol 6:11, Sol 7:11, Sol 7:12; Mat 18:20, Mat 28:20; Joh 14:21-23 the companions: Sol 1:7, Sol 3:7-11, Sol 5:9-16; Jdg 11:38, Jdg 14:11; Psa 45:14 cause: Sol 2:14; Psa 50:15; Joh 14:13, Joh 14:14, Joh 15:7, Joh 16:24 Song of Solomon (Canticles) 8:14 Carl Friedrich Keil and Franz Delitzsch The king who seems to this point to have silently looked on in inmost sympathy, now, on being addressed by Shulamith, takes speech in hand; he does not expressly refer to her request, but one perceives from his words that he heard it with pleasure. He expresses to her the wish that she would gratify the companions of her youth who were assembled around her, as well as himself, with a song, such as in former times she was wont to sing in these mountains and valleys. 13 O thou (who art) at home in the gardens, Companions are listening for thy voice; Let me hear! We observe that in the rural paradise with which she is surrounded, she finds herself in her element. It is a primary feature of her character which herein comes to view: her longing after quietness and peace, her love for collectedness of mind and for contemplation; her delight in thoughts of the Creator suggested by the vegetable world, and particularly by the manifold soft beauty of flowers; she is again once more in the gardens of her home, but the address, "O thou at home in the gardens!" denotes that wherever she is, these gardens are her home as a fundamental feature of her nature. The חברים are not Solomon's companions, for she has come hither with Solomon alone, leaning on his arm. Also it is indicated in the expression: "are listening for thy voice," that they are such as have not for a long time heard the dear voice which was wont to cheer their hearts. The חבר are the companions of the former shepherdess and keeper of a vineyard, Song 1:6 f., the playmates of her youth, the friends of her home. With a fine tact the poet does not represent Solomon as saying חבריך nor חברינוּ: the former would be contrary to the closeness of his relation to Shulamith, the latter contrary to the dignity of the king. By חברים there is neither expressed a one-sided reference, nor is a double-sided excluded. That "for thy voice" refers not to her voice as speaking, but as the old good friends wish, as singing, is evident from השׁמיעני in connection with Song 2:14, where also קולך is to be supplied, and the voice of song is meant. She complies with the request, and thus begins: Geneva 1599 Thou that dwellest in the (i) gardens, the companions hearken to thy voice: cause me to hear [it]. (i) Christ dwells in his Church, whose voice the faithful hear. John Gill Thou that dwellest in the gardens,.... These are the words of Christ to the church, describing her by her habitation, and may be rendered, "O thou, inhabitress of the gardens" (i); the word used being in the feminine gender, which determines the sense of it, as belonging to the church: but the Septuagint version renders it by a word in the masculine gender; and so Ambrose (k), who interprets the words as spoken by the church to Christ; though he observes that Symmachus and Aquila interpret them as the words of Christ to the church. By the "gardens" are meant particular congregations, the dwelling places of the church, and where she has work to do by her ministers, to plant, water, prune, and dress the gardens; and of particular believers, whose business it is to attend on the ministry of the word, and other ordinances; and dwelling here may denote diligence and constant attendance here, and which is approved of by Christ, and well pleasing to him: and it is honourable, as well as profitable and delightful, to have a place in these gardens, and especially an abiding one; and indeed those, to whom Christ gives a place and a name here, are in no danger of being turned or driven out, as Adam was from Eden; the companions hearken to thy voice; meaning either the divine Persons, the Father and the Holy Ghost, as Piscator; the companions of Christ, of the same nature, perfections, and glory with him; who listen to what the church and true believers say to them and to one another, Mal 3:16; or the angels, as Jarchi and Aben Ezra, the friends of Christ and his people, who hearken to the conversation of believers, in private and public; and especially to the Gospel, preached in the assembly of the saints, Eph 3:10; or rather the daughters of Jerusalem, who all along attend the bride in this Song, and are the virgins her companions, Ps 45:14; and it is a title that belongs to all truly gracious souls, Ps 122:8; who hearken to the voice of the church, to the Gospel, preached by her ministers; which is a joyful sound, and gives great delight and pleasure; cause me to hear it; that is, her voice; so sweet and charming to him, as in Song 2:14; her voice in prayer and praise; in speaking of him, his person, offices, and grace, to others, and confessing his name before men. Some render the words, "preach me" (l); and then the sense is, seeing the companions flock unto thee, and listen with great attention and pleasure to thy voice, take the opportunity of preaching me unto them; let my person, righteousness, and grace, be the subject of thy ministry: and which was done in the first times of the Gospel, by the apostles; has been, more or less, ever since, by faithful ministers; and will be continued until the second coming of Christ, prayed for in Song 8:14. (i) "quae habitas", V. L. Pagninus, Brightman, Junius & Tremellius, Piscator, Mercerus, Michaelis; "quae sedes", Cocceius. (k) Enarrat. in Psal. lxxii. octon. 22. p. 1068. (l) "in praedica me", Junius & Tremellius. John Wesley Thou - Christ speaks here to his spouse. The gardens - Not in the wilderness of the world, but in the church, the garden of God. He saith, gardens, because of the many particular congregations, into which the church is divided. Companions - The friends of the bride and bridegroom. Hearken - Diligently observe all thy words towards me. Cause me - When I am gone from thee, let me hear thy prayers, and praises, and the preaching of my gospel in the world. Robert Jamieson, A. R. Fausset and David Brown Jesus Christ's address to her; now no longer visibly present. Once she "had not kept" her vineyard (Song 1:6); now she "dwells" in it, not as its owner, but its superintendent under Jesus Christ, with vinedressers ("companions"), for example, Paul, &c. (Acts 15:25-26), under her (Song 8:11-12); these ought to obey her when she obeys Jesus Christ. Her voice in prayer and praise is to be heard continually by Jesus Christ, if her voice before men is to be effective (Song 2:14, end; Acts 6:4; Acts 13:2-3).
8:148:14: Փախի՛ր եղբօրորդի իմ, եւ նմանեա՛ց այծեման. կամ որթուց եղանց ՚ի վերայ լերանց խնկաբերաց։[8734]Այլուստ իմն գտեալ ՚ի սմին երգոյ։Օրիորդքն եւ թագուհիքն ասեն.[8734] Ոմանք զանց արարեալ զվերնագիրս զայս. Այլուստ իմն, եւ այլն. անընդմիջապէս յետ 14 համարոյն նախընթաց գլխոյ՝ այսպէս սկիզբն առնեն մերումս թարգմանութեան յաւելուածոյ երգոցս. Ես Եկլէսիաստէս գիտացի զի մարմին զօրացուցանէ։ Իսկ այլ ոմանք այսպէս ունին զվերնագիրս. Այլուստ գտեալ բանս այս իմաստնոյն։ 14 «Փախի՛ր, իմ սիրեցեալ, այծեամի պէս, կամ եղնիկների հորթերի նման, որ լինում են խնկաբեր լեռների վրայ»: 14 Շուտ ըրէ՛, ո՛վ իմ սիրականս Ու խնկաբեր լեռներուն վրայ Այծեամի կամ եղնիկներու ձագի նման եկո՛ւր։ Փախիր, ^[148]եղբօրորդի իմ, եւ նմանեաց այծեման, կամ որթուց եղանց ի վերայ լերանց խնկաբերաց: ^[149]Օրիորդքն եւ թագուհիքն ասեն: 8:14: Փախի՛ր եղբօրորդի իմ, եւ նմանեա՛ց այծեման. կամ որթուց եղանց ՚ի վերայ լերանց խնկաբերաց։ [8734]Այլուստ իմն գտեալ ՚ի սմին երգոյ։ Օրիորդքն եւ թագուհիքն ասեն. [8734] Ոմանք զանց արարեալ զվերնագիրս զայս. Այլուստ իմն, եւ այլն. անընդմիջապէս յետ 14 համարոյն նախընթաց գլխոյ՝ այսպէս սկիզբն առնեն մերումս թարգմանութեան յաւելուածոյ երգոցս. Ես Եկլէսիաստէս գիտացի զի մարմին զօրացուցանէ։ Իսկ այլ ոմանք այսպէս ունին զվերնագիրս. Այլուստ գտեալ բանս այս իմաստնոյն։ 14 «Փախի՛ր, իմ սիրեցեալ, այծեամի պէս, կամ եղնիկների հորթերի նման, որ լինում են խնկաբեր լեռների վրայ»: 14 Շուտ ըրէ՛, ո՛վ իմ սիրականս Ու խնկաբեր լեռներուն վրայ Այծեամի կամ եղնիկներու ձագի նման եկո՛ւր։ zohrab-1805▾ eastern-1994▾ western am▾	8:148:14 Беги, возлюбленный мой; будь подобен серне или молодому оленю на горах бальзамических! 8:14 φύγε φευγω flee ἀδελφιδέ αδελφιδος of me; mine καὶ και and; even ὁμοιώθητι ομοιοω like; liken τῇ ο the δορκάδι δορκας.1 or; than τῷ ο the νεβρῷ νεβρος the ἐλάφων ελαφος in; on ὄρη ορος mountain; mount ἀρωμάτων αρωμα spice 8:14 בְּרַ֣ח׀ bᵊrˈaḥ ברח run away דֹּודִ֗י dôḏˈî דֹּוד beloved one וּֽ ˈû וְ and דְמֵה־ ḏᵊmē- דמה be like לְךָ֤ lᵊḵˈā לְ to לִ li לְ to צְבִי֙ ṣᵊvˌî צְבִי gazelle אֹ֚ו ˈʔô אֹו or לְ lᵊ לְ to עֹ֣פֶר ʕˈōfer עֹפֶר gazelle הָֽ hˈā הַ the אַיָּלִ֔ים ʔayyālˈîm אַיָּל fallow-buck עַ֖ל ʕˌal עַל upon הָרֵ֥י hārˌê הַר mountain בְשָׂמִֽים׃ vᵊśāmˈîm בֹּשֶׂם balsam-tree 8:14. fuge dilecte mi et adsimilare capreae hinuloque cervorum super montes aromatumFlee away, O my beloved, and be like to the roe, and to the young hart upon the mountains of aromatical spices. 8:14. Flee away, my beloved, and become like the doe and the young stag upon the mountains of aromatic plants. 8:14. Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices. 14. Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices. 8:14 Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices: 8:14 Беги, возлюбленный мой; будь подобен серне или молодому оленю на горах бальзамических! 8:14 φύγε φευγω flee ἀδελφιδέ αδελφιδος of me; mine καὶ και and; even ὁμοιώθητι ομοιοω like; liken τῇ ο the δορκάδι δορκας.1 or; than τῷ ο the νεβρῷ νεβρος the ἐλάφων ελαφος in; on ὄρη ορος mountain; mount ἀρωμάτων αρωμα spice 8:14 בְּרַ֣ח׀ bᵊrˈaḥ ברח run away דֹּודִ֗י dôḏˈî דֹּוד beloved one וּֽ ˈû וְ and דְמֵה־ ḏᵊmē- דמה be like לְךָ֤ lᵊḵˈā לְ to לִ li לְ to צְבִי֙ ṣᵊvˌî צְבִי gazelle אֹ֚ו ˈʔô אֹו or לְ lᵊ לְ to עֹ֣פֶר ʕˈōfer עֹפֶר gazelle הָֽ hˈā הַ the אַיָּלִ֔ים ʔayyālˈîm אַיָּל fallow-buck עַ֖ל ʕˌal עַל upon הָרֵ֥י hārˌê הַר mountain בְשָׂמִֽים׃ vᵊśāmˈîm בֹּשֶׂם balsam-tree 8:14. fuge dilecte mi et adsimilare capreae hinuloque cervorum super montes aromatum Flee away, O my beloved, and be like to the roe, and to the young hart upon the mountains of aromatical spices. 8:14. Flee away, my beloved, and become like the doe and the young stag upon the mountains of aromatic plants. 8:14. Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices. 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 8:14: Make haste, my beloved - These appear to be the words of the bride giving permission, but entreating him to speed his return. What these mountains of spices were, we cannot particularly tell; but they must have been thus named from their producing the trees on which the spices grew. They might have been the same as the mountains of Bether, Sol 2:17 (note), or the mountains of myrrh, Sol 4:6 (note); where see the notes. Here ends the seventh night of the marriage week. Thus ends this most singular book; the oldest pastoral in the world, if it may be ranked among this species of writing. To whatever species of composition it belongs, it is, beyond all controversy, the finest, the most sublime for imagery and colouring, that ever came from the pen of man. In the preceding notes I have carefully avoided all attempts to spiritualize this song. My reasons I have already given in the introduction; and in the course of writing these short notes I have seen no cause to alter my opinion. Any man may allegorize it; that is an easy matter; for when he once considers it to be an allegory, his own creed will furnish him with enough to say, write, or preach, upon the spiritual meanings of every part, which will be an exhibition of his own confession of faith! But when he has finished his work, the question will recur, By what authority do you give it these meanings? And till the day of judgment none shall be able to say, "I have the authority of God for my exposition." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 8:14: Make haste: Heb. Flee away, Sol 2:17; Luk 19:12; Phi 1:23; Rev 22:17, Rev 22:20 Next: Isaiah Introduction Carl Friedrich Keil and Franz Delitzsch 14 Flee, my beloved, And be thou like a gazelle, Or a young one of the harts, Upon spicy mountains. Hitzig supposes that with these words of refusal she bids him away from her, without, however, as "my beloved" shows, meaning them in a bad sense. They would thus, as Renan says, be bantering coquetry. If it is Solomon who makes the request, and thus also he who is addressed here, not the imaginary shepherd violently introduced into this closing scene in spite of the words "(the thousand) is thine, Solomon" (Song 8:12), then Shulamith's ignoring of his request is scornful, for it would be as unseemly if she sang of her own accord to please her friends, as it would be wilful if she kept silent when requested by her royal husband. So far the Spanish author, Soto Major, is right (1599): jussa et rogata id non debuit nec potuit recusare. Thus with "flee" she begins a song which she sings, as at Song 2:15 she commences one, in response to a similar request, with "catch us." Hoelem. finds in her present happiness, which fills her more than ever, the thought here expressed that her beloved, if he again went from her for a moment, would yet very speedily return to his longing, waiting bride. (Note: Similarly Godet: The earth during the present time belongs to the earthly power; only at the end shall the bridegroom fetch the bride, and appear as the heavenly Solomon to thrust out the false and fleshly, and to celebrate the heavenly marriage festival.) But apart from the circumstance that Shulamith is no longer a bride, but is married, and that the wedding festival is long past, there is not a syllable of that thought in the text; the words must at least have been אלי בּרח, if ברח signified generally to hasten hither, and not to hasten forth. Thus, at least as little as סב, Song 2:17, without אלי, signifies "turn thyself hither," can this בּרח mean "flee hither." The words of the song thus invite Solomon to disport himself, i.e., give way to frolicsome and aimless mirth on these spicy mountains. As sov lecha is enlarged to sov demeh-lecha, Song 2:17, for the sake of the added figures (vid., under Song 2:9), so here berahh-lecha (Gen 27:43) is enlarged to berahh udemeh (udǎmeh) lecha. That "mountains of spices" occurs here instead of "cleft mountains," Song 2:17, has its reason, as has already been there remarked, and as Hitzig, Hoelem., and others have discovered, in the aim of the poet to conclude the pleasant song of love that has reached perfection and refinement with an absolutely pleasant word. But with what intention does he call on Shulamith to sing to her beloved this בּרח, which obviously has here not the meaning of escaping away (according to the fundamental meaning, transversum currere), but only, as where it is used of fleeting time, Job 9:25; Job 14:2, the sense of hastening? One might suppose that she whom he has addressed as at home in gardens replied to his request with the invitation to hasten forth among the mountains, - an exercise which gives pleasure to a man. But (1) Solomon, according to Song 2:16; Song 6:2 f., is also fond of gardens and flowers; and (2) if he took pleasure in ascending mountains, it doubled his joy, according to Song 4:8, to share this joy with Shulamith; and (3) we ask, would this closing scene, and along with it the entire series of dramatic pictures, find a satisfactory conclusion, if either Solomon remained and gave no response to Shulamith's call, or if he, as directed, disappeared alone, and left Shulamith by herself among the men who surrounded her? Neither of these two things can have been intended by the poet, who shows himself elsewhere a master in the art of composition. In Song 2:17 the matter lies otherwise. There the love-relation is as yet in progress, and the abandonment of love to uninterrupted fellowship places a limit to itself. Now, however, Shulamith is married, and the summons is unlimited. It reconciles itself neither with the strength of her love nor with the tenderness of the relation, that she should with so cheerful a spirit give occasion to her husband to leave her alone for an indefinite time. We will thus have to suppose that, when Shulamith sings the song, "Flee, my beloved," she goes forth leaning on Solomon's arm out into the country, or that she presumes that he will not make this flight into the mountains of her native home without her. With this song breaking forth in the joy of love and of life, the poet represents the loving couple as disappearing over the flowery hills, and at the same time the sweet charm of the Song of Songs, leaping gazelle-like from one fragrant scene to another, vanishes away. Geneva 1599 (k) Make haste, my beloved, and be thou like a roe or a young hart upon the mountains of spices. (k) The Church desires Christ that if he depart from them, yet he would haste to help them in their troubles. John Gill Make haste, my beloved,.... These are the words of the church, to Christ, calling him her "beloved"; a title often used in this Song, see Song 1:13; and is continued to the last; for Christ was still the object of her love; and she had now a comfortable sense of her interest in him, and claimed it; and makes use of this title, not only to distinguish him from others, but to obtain her request the more easily, that he would "make haste", and come; which may either be understood of his speedy coming in the flesh, and appearing on Mount Zion and in the temple, where the spicy and sweet smelling incense was offered; or of his spiritual presence, in his house and upon the mountains, and in all the assemblies of Zion, where the prayers and praises of the saints go up to God, as sweet odours, perfumed with the incense of Christ's mediation: or the petition may respect the first spread of the Gospel throughout the Gentile world; which, being like a box of ointment opened, would diffuse the savour of the knowledge of Christ everywhere: or rather it expresses the breathings of the New Testament church after the second coming of Christ, being the last petition of the church in this Song; and with which she closes it, as John does the Revelation, and with it the whole canon of Scripture in like manner, "Even so, come, Lord Jesus", that is, come quickly: and when the church says "make haste", she does not desire Christ to come before the appointed time, nor will he; his coming may and will be hastened indeed, yet in his own time; but it shows her eager and earnest desire after it, being as it were impatient for it. The word, may be rendered, "flee away" (m); not that the church desired Christ to depart from her; she valued his presence at another rate; but she being weary of a sinful troublesome world, and breathing after everlasting rest in another, desires him to remove from hence, and take her with him to heaven, where she might enjoy his presence without any disturbance; and be thou like to a roe, or to a young hart upon the mountains of spices; where spices and aromatic plants grow, as on Lebanon: of Christ, compared to a roe or a young hart; see Gill on Song 2:9. These creatures being remarkable for their swiftness (n) in running upon mountains and other high places, see Hab 3:19; the church desires that Christ would be as swift in his motion as those creatures, and come quickly and speedily, and take her with him to the "spicy mountains", the heavenly state, and all the joys and glories of it; and there have everlasting and uninterrupted communion with Christ; be out of the reach of every troublesome enemy; be in the utmost safety and security; and in the possession of pleasures that will never end. This state may be expressed by "mountains of spices": because of the height and sublimity of it; and because of the permanency and everlasting duration of it; and because of its delightfulness and pleasantness; where will be fulness of joy, and pleasures for evermore. (m) Sept. "fuge", V. L, Pagninus, Montanus, & alii. (n) "Veloces cervos", Virgil. Aeneid. l. 5. Vid. Plauti Poenulum, Act. 3. Sc. 1. v. 26, 27. John Wesley Make haste - Seeing we must part for a time, make haste, O my beloved bridegroom, and speedily finish the work which thou hast to do in the world, that so thou mayest take me to thyself, that I may live in thine everlasting embraces. Robert Jamieson, A. R. Fausset and David Brown (See on Song 2:17). As she began with longing for His first coming (Song 1:2), so she ends with praying for His second coming (Ps 130:6; Phil 3:20-21; Rev_ 22:20). MOODY STUART makes the roe upon spices to be the musk deer. As there are four gardens, so four mountains, which form not mere images, as Gilead, Carmel, &c., but part of the structure of the Song: (1) Bether, or division (Song 2:17), God's justice dividing us from God. (2) Those "of leopards" (Song 4:8), sin, the world, and Satan. (3) That "of myrrh and aloes" (Song 4:6, Song 4:14), the sepulchre of Calvary. (4) Those "of spices," here answering to "the hill of frankincense" (Song 4:6), where His soul was for the three days of His death, and heaven, where He is a High Priest now, offering incense for us on the fragrant mountain of His own finished work (Heb 4:14, Heb 7:25; Rev_ 8:3-4); thus He surmounts the other three mountains, God's justice, our sin, death. The mountain of spices is as much greater than our sins, as heaven is higher than earth (Ps 103:11). The abrupt, unsatisfied close with the yearning prayer for His visible coming shows that the marriage is future, and that to wait eagerly for it is our true attitude (1Cor 1:7; Th1 1:10; Tit 2:13; 2Pet 3:12).
8:18:1: Գիտացի զի մարմին զբօսացուցանէ զմանկութիւն բարձրացուսցէ ՚ի շտեմարանս իւր. թագաւոր մեր ՚ի գահոյս մեր. իբրեւ արմաւ ոսկեղէն զըմռսալից լցցին տաշտք մեր[8735]։ [8735] Ոմանք զանց առնեն. Գիտացի, եւ այլն. եւ սկսանին զբանն այսպէս. Բարձրասցի թագաւոր մեր յըշտեմա՛՛։ ՚Ի լուս՛՛. Զի մարմին զօրացուցանէ զման՛՛. համաձայն ոմանց։ Գիտացի զի մարմին զբօսացուցանէ զմանկութիւն, բարձրացուսցէ ի շտեմարանս իւր. թագաւոր մեր ի գահոյս մեր. իբրեւ արմաւ ոսկեղէն զմռսալից լցցին տաշտք մեր: 8:1: Գիտացի զի մարմին զբօսացուցանէ զմանկութիւն բարձրացուսցէ ՚ի շտեմարանս իւր. թագաւոր մեր ՚ի գահոյս մեր. իբրեւ արմաւ ոսկեղէն զըմռսալից լցցին տաշտք մեր[8735]։ [8735] Ոմանք զանց առնեն. Գիտացի, եւ այլն. եւ սկսանին զբանն այսպէս. Բարձրասցի թագաւոր մեր յըշտեմա՛՛։ ՚Ի լուս՛՛. Զի մարմին զօրացուցանէ զման՛՛. համաձայն ոմանց։ zohrab-1805▾ eastern-1994▾ western am▾
8:28:2: Դարձցի թագաւորն անդրէն ՚ի մանկութիւն։ Դարձցի թագաւորն անդրէն ի մանկութիւն: 8:2: Դարձցի թագաւորն անդրէն ՚ի մանկութիւն։ zohrab-1805▾ eastern-1994▾ western am▾
8:38:3: Սիրելին ՚ի սենեա՛կս մեր. երգեսցո՛ւք զսէրն։ Փեսայն ասէ[8736]. [8736] Ոմանք. ՚Ի սենեակ իւր. Երգեցէք զսէրն։ Սիրելին ի սենեակս մեր. երգեսցուք զսէրն: 8:3: Սիրելին ՚ի սենեա՛կս մեր. երգեսցո՛ւք զսէրն։ Փեսայն ասէ[8736]. [8736] Ոմանք. ՚Ի սենեակ իւր. Երգեցէք զսէրն։ zohrab-1805▾ eastern-1994▾ western am▾
8:48:4: Ե՛ս իսկ եմ ՚ի սաղմոսարանին. երգեցի՛ց ընդ ընկերս իմ. երգեսցո՛ւք եւ ուրա՛խ լիցուք։ Հարսնն եւ դստերքն եւ օրիորդքն ասեն[8737]. [8737] Ոմանք. Եմ երգ սաղմոսարանին։ Ոմանք ՚ի մի յարեն այսպէս. Եւ ուրախ լիցուք (5) ՚ի թագաւոր սիրելի, եւ երգեսցուք օրհնութեամբ նմա. թէպէտ եւ ծած՛՛։ Փեսայն ասէ. Ես իսկ եմ ի սաղմոսարանին. երգեցից ընդ ընկերս իմ. երգեսցուք եւ ուրախ լիցուք: 8:4: Ե՛ս իսկ եմ ՚ի սաղմոսարանին. երգեցի՛ց ընդ ընկերս իմ. երգեսցո՛ւք եւ ուրա՛խ լիցուք։ Հարսնն եւ դստերքն եւ օրիորդքն ասեն[8737]. [8737] Ոմանք. Եմ երգ սաղմոսարանին։ Ոմանք ՚ի մի յարեն այսպէս. Եւ ուրախ լիցուք (5) ՚ի թագաւոր սիրելի, եւ երգեսցուք օրհնութեամբ նմա. թէպէտ եւ ծած՛՛։ zohrab-1805▾ eastern-1994▾ western am▾
8:58:5: Թագաւոր սիրելի, թէպէտ եւ ծածկեցաք ՚ի տեսլենէ, աչք մեր յսնաւորք[8738]։ [8738] Ոսկան. Աչք մեր յիսնաւորք։ Հարսնն եւ դստերքն եւ օրիորդքն ասեն. Թագաւոր սիրելի, թէպէտ եւ ծածկեցաք ի տեսլենէ, աչք մեր յիսնաւորք: 8:5: Թագաւոր սիրելի, թէպէտ եւ ծածկեցաք ՚ի տեսլենէ, աչք մեր յսնաւորք[8738]։ [8738] Ոսկան. Աչք մեր յիսնաւորք։ zohrab-1805▾ eastern-1994▾ western am▾
8:68:6: Տէր արար զքեզ, հաստատեաց զքեզ, պատրաստեա՛ց զքեզ յարգանդէ. գեղեցիկդ ՚ի կանայս. մա՛յր քո ծնցի մարմին անտըխիղծ։ Առ նոյն՝ յայլմէ տեսչութենէ, զի ա՛յսպէս ունէր[8739]։Երգ երգոց[8740]:[8739] Ոմանք. Տէր արար եւ հաստատեաց զքեզ։ Ոմանք. Ծնցի մարմին անխիղճ։ Առ նոյն յայնմանէ տեսչ՛՛։ Իսկ ոմանք. Ծնցի մարմին առ նոյն անխիղճ անաղտ յայլմէ տեսչութենէ, զի այսպէս ունէր եւ կայր այս Օրհնութիւն օրհնութեանց։[8740] ՚Ի վախճանի ոմանք. Կատարեցաւ Երգ երգոցն։ Տէր արար զքեզ, հաստատեաց զքեզ, պատրաստեաց զքեզ յարգանդէ, գեղեցիկդ ի կանայս. մայր քո ծնցի մարմին անտխեղծ: Առ նոյն` յայլմէ տեսչութենէ, զի այսպէս ունէր: 8:6: Տէր արար զքեզ, հաստատեաց զքեզ, պատրաստեա՛ց զքեզ յարգանդէ. գեղեցիկդ ՚ի կանայս. մա՛յր քո ծնցի մարմին անտըխիղծ։ Առ նոյն՝ յայլմէ տեսչութենէ, զի ա՛յսպէս ունէր[8739]։ Երգ երգոց[8740]: [8739] Ոմանք. Տէր արար եւ հաստատեաց զքեզ։ Ոմանք. Ծնցի մարմին անխիղճ։ Առ նոյն յայնմանէ տեսչ՛՛։ Իսկ ոմանք. Ծնցի մարմին առ նոյն անխիղճ անաղտ յայլմէ տեսչութենէ, զի այսպէս ունէր եւ կայր այս Օրհնութիւն օրհնութեանց։ [8740] ՚Ի վախճանի ոմանք. Կատարեցաւ Երգ երգոցն։ zohrab-1805▾ eastern-1994▾ western am▾

Երգ Երգոց / Song of Solomon - 8 | swap

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

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

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

Robert Jamieson, A. R. Fausset and David Brown

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

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

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

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

Carl Friedrich Keil and Franz Delitzsch

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