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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Краткая беседа Суламиты с иерусалимскими женщинами. 2–10a. Соломон еще раз восторженно превозносит похвалами свою возлюбленную. 10б–14. Суламита твердо, без всяких колебаний, исповедует свою искреннюю любовь к другу своему и свою безраздельную привязанность ему.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, I. Christ, the royal bridegroom, goes on to describe the beauties of his spouse, the church, in many instances, and to express his love to her and the delight he has in her conversation, ver. 1-9. II. The spouse, the church, expresses her great delight in him, and the desire that she had of communion and fellowship with him, ver. 10-13. Such mutual esteem and endearment are there between Christ and believers. And what is heaven but an everlasting interchanging of loves between the holy God and holy souls!
Adam Clarke: Commentary on the Bible - 1831
A farther description of the bride, Sol 7:1-9. Her invitation to the bridegroom, Sol 7:10-13.
Song of Solomon (Canticles) 7:1
Albert Barnes: Notes on the Bible - 1834
7:0: The Shulamite complies with the request of her attendants, and as she glides before them in the dance, they sing in further commendation of her beauty of form and grace of movement. The description in the original consists, like Sol 4:1-5, of five stanzas nearly coinciding with the verses in the text.
Song of Solomon (Canticles) 7:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Sol 7:1, A further description of the church's graces; Sol 7:10, The church professes her faith and desire.
Song of Solomon (Canticles) 7:1
Carl Friedrich Keil and Franz Delitzsch

1a How beautiful are thy steps in the shoes,
O prince's daughter!
The noun נדיב, which signifies noble in disposition, and then noble by birth and rank (cf. the reverse relation of the meanings in generosus), is in the latter sense synon. and parallel to מלך and שׂר; Shulamith is here called a prince's daughter because she was raised to the rank of which Hannah, 1Kings 2:8, cf. Ps 113:8, speaks, and to which she herself, 6:12 points. Her beauty, from the first associated with unaffected dignity, now appears in native princely grace and majesty. פּעם (from פּעם, pulsare, as in nunc pede libero pulsanda tellus) signifies step and foot, - in the latter sense the poet. Heb. and the vulgar Phoen. word for רגל; here the meanings pes and passus (Fr. pas, dance-step) flow into each other. The praise of the spectators now turns from the feet of the dancer to her thighs:
1b The vibration of thy thighs like ornamental chains,
The work of an artist's hands.
The double-sided thighs, viewed from the spine and the lower part of the back, are called מתנים; from the upper part of the legs upwards, and the breast downwards (the lumbar region), thus seen on the front and sidewise, חלצים or ירכים. Here the manifold twistings and windings of the upper part of the body by means of the thigh-joint are meant; such movements of a circular kind are called חמּוּקים, from חמק, Song 5:6. חלאים is the plur. of חלי = (Arab.) ḥaly, as חבאים (gazelles) of צבי = zaby. The sing. חלי (or חליה = Arab. hulyah) signifies a female ornament, consisting of gold, silver, or precious stones, and that (according to the connection, Prov 25:2; Hos 2:15) for the neck or the breast as a whole; the plur. חל, occurring only here, is therefore chosen because the bendings of the loins, full of life and beauty, are compared to the free swingings to and fro of such an ornament, and thus to a connected ornament of chains; for חם are not the beauty-curves of the thighs at rest, - the connection here requires movement. In accordance with the united idea of חל, the appos. is not מעשׂי, but (according to the Palestin.) מעשׂה (lxx, Targ., Syr., Venet.). The artist is called אמּן (ommân) (the forms אמן and אמן are also found), Syr. avmon, Jewish-Aram. אוּמן; he has, as the master of stability, a name like ימין, the right hand: the hand, and especially the right hand, is the artifex among the members.
(Note: Vid., Ryssel's Die Syn. d. Wahren u. Guten in d. Sem. Spr. (1873), p. 12.)
The eulogists pass from the loins to the middle part of the body. In dancing, especially in the Oriental style of dancing, which is the mimic representation of animated feeling, the breast and the body are raised, and the forms of the body appear through the clothing.
Geneva 1599
How beautiful are thy (a) feet with shoes, O prince's daughter! the joints of thy thighs [are] like jewels, the work of the hands of a skilful workman.
(a) He describes the comely beauty of the Church in every part, which is to be understood spiritually.
John Gill
INTRODUCTION TO SONG OF SOLOMON 7
In this chapter Christ gives a fresh commendation of the beauty of his church, in a different order and method than before; beginning with her "feet", and so rising upwards to the "hair" of her head, and the roof of her mouth, Song 7:1; And then the church asserts her interest in him, and his desire towards her, Song 7:10; and invites him to go with her into the fields, villages, and vineyards, and offers various reasons, by which she urges him to comply with her invitation, Song 7:11.
John Wesley
Shoes - Were anciently evidences of a free and comfortable state, whereas slaves and mourners used to go bare - foot.
Robert Jamieson, A. R. Fausset and David Brown
thy feet--rather, "thy goings" (Ps 17:5). Evident allusion to Is 52:7 : "How beautiful . . . are the feet of him . . . that publisheth peace" (Shulamite, Song 6:13).
shoes--Sandals are richly jewelled in the East (Lk 15:22; Eph 6:15). She is evidently "on the mountains," whither she was wafted (Song 6:12), above the daughters of Jerusalem, who therefore portray her feet first.
daughter--of God the Father, with whom Jesus Christ is one (Mt 5:9), "children of (the) God" (of peace), equivalent to Shulamite (Ps 45:10-15; 2Cor 6:18), as well as bride of Jesus Christ.
prince's--therefore princely herself, freely giving the word of life to others, not sparing her "feet," as in Song 5:3; Ex 12:11. To act on the offensive is defensive to ourselves.
joints--rather, "the rounding"; the full graceful curve of the hips in the female figure; like the rounding of a necklace (as the Hebrew for "jewels" means). Compare with the English Version, Eph 4:13-16; Col 2:19. Or, applying it to the girdle binding together the robes round the hips (Eph 6:14).
cunning workman-- (Ps 139:14-16; Eph 2:10, Eph 2:22; Eph 5:29-30, Eph 5:32).
7:17:0: Ցդստերսն եւ ցթագուհիսն փեսայն զայս ինչ ասէ.7:1: Զի՞նչ տեսանէք յՈդողոմացիդ որ դիմեալ գայ իբրեւ զգունդս բանակաց. քանզի գեղեցկացան գնացք քո կօշկօք, դո՛ւստր Ամինադաբայ։ Ձեւ բարձից քոց նմա՛ն է ուլանց յեռելոց գործոյ ճարտարի[8711]։ [8711] Ոմանք. Զինչ տեսանիցէք ՚ի Սոմնացին որ եկեալ է իբրեւ զպարս բանակաց. զի գեղեց՛՛... դուստր Նադաբայ։ Յարմարումն բարձից քոց նմանութիւն ուլան յեռելոց գործոյ ձեռաց արուեստաւորի։
1 «Ի՞նչ էք տեսնում այդ սոմնացու վրայ, որ գալիս է դէպի մեզ զօրաբանակի գնդերի նման: Որքա՜ն գեղեցիկ է քո քայլքը կօշիկներով, ո՛վ Ամինադաբի դուստր: Քո ազդրերի ձեւը նման է ճարտար վարպետի յղկած ուլունքների:
7 Ի՜նչ գեղեցիկ են քու քայլերդ կօշիկներով, Ո՛վ իշխանի աղջիկ. Քու բարձերուդ կազմուածը՝ Երեւելի արուեստագէտի մը ձեռքով շինուած՝ Մանեակներու կը նմանի։
Քանզի գեղեցկացան գնացք քո կօշկօք, դուստր [120]Նադաբայ. ձեւ բարձից քոց նման է ուլանց յեռելոց գործոյ ճարտարի:

7:0: Ցդստերսն եւ ցթագուհիսն փեսայն զայս ինչ ասէ.

7:1: Զի՞նչ տեսանէք յՈդողոմացիդ որ դիմեալ գայ իբրեւ զգունդս բանակաց. քանզի գեղեցկացան գնացք քո կօշկօք, դո՛ւստր Ամինադաբայ։ Ձեւ բարձից քոց նմա՛ն է ուլանց յեռելոց գործոյ ճարտարի[8711]։

[8711] Ոմանք. Զինչ տեսանիցէք ՚ի Սոմնացին որ եկեալ է իբրեւ զպարս բանակաց. զի գեղեց՛՛... դուստր Նադաբայ։ Յարմարումն բարձից քոց նմանութիւն ուլան յեռելոց գործոյ ձեռաց արուեստաւորի։
1 «Ի՞նչ էք տեսնում այդ սոմնացու վրայ, որ գալիս է դէպի մեզ զօրաբանակի գնդերի նման: Որքա՜ն գեղեցիկ է քո քայլքը կօշիկներով, ո՛վ Ամինադաբի դուստր: Քո ազդրերի ձեւը նման է ճարտար վարպետի յղկած ուլունքների:
7 Ի՜նչ գեղեցիկ են քու քայլերդ կօշիկներով, Ո՛վ իշխանի աղջիկ. Քու բարձերուդ կազմուածը՝ Երեւելի արուեստագէտի մը ձեռքով շինուած՝ Մանեակներու կը նմանի։
zohrab-1805▾ eastern-1994▾ western am▾
7:17:1 >. Что вам смотреть на Суламиту, как на хоровод Манаимский?[7:2] О, как прекрасны ноги твои в сандалиях, дщерь именитая! Округление бедр твоих, как ожерелье, дело рук искусного художника;
7:1 ἐπίστρεφε επιστρεφω turn around; return ἐπίστρεφε επιστρεφω turn around; return ἡ ο the Σουλαμῖτις σουλαμιτις turn around; return ἐπίστρεφε επιστρεφω turn around; return καὶ και and; even ὀψόμεθα οραω view; see ἐν εν in σοί σοι you τί τις.1 who?; what? ὄψεσθε οραω view; see ἐν εν in τῇ ο the Σουλαμίτιδι σουλαμιτις the ἐρχομένη ερχομαι come; go ὡς ως.1 as; how χοροὶ χορος dancing τῶν ο the παρεμβολῶν παρεμβολη encampment; barracks
7:1 מַה־ mah- מָה what יָּפ֧וּ yyāfˈû יפה be beautiful פְעָמַ֛יִךְ fᵊʕāmˈayiḵ פַּעַם foot בַּ ba בְּ in † הַ the נְּעָלִ֖ים nnᵊʕālˌîm נַעַל sandal בַּת־ baṯ- בַּת daughter נָדִ֑יב nāḏˈîv נָדִיב willing חַמּוּקֵ֣י ḥammûqˈê חַמּוּק turning יְרֵכַ֔יִךְ yᵊrēḵˈayiḵ יָרֵךְ upper thigh כְּמֹ֣ו kᵊmˈô כְּמֹו like חֲלָאִ֔ים ḥᵃlāʔˈîm חֲלִי ornament מַעֲשֵׂ֖ה maʕᵃśˌē מַעֲשֶׂה deed יְדֵ֥י yᵊḏˌê יָד hand אָמָּֽן׃ ʔommˈān אָמָּן artisan
7:1. quid videbis in Sulamiten nisi choros castrorum quam pulchri sunt gressus tui in calciamentis filia principis iunctura feminum tuorum sicut monilia quae fabricata sunt manu artificisWhat shalt thou see in the Sulamitess but the companies of camps? How beautiful are thy steps in shoes, O prince's daughter! The joints of thy thighs are like jewels, that are made by the hand of a skilful workman.
1. How beautiful are thy feet in sandals, O prince’s daughter! the joints of thy thighs are like jewels, the work of the hands of a cunning workman.
7:1. Chorus to Groom: What will you see in the Sulamitess, other than choruses of encampments? Chorus to Bride: How beautiful are your footsteps in shoes, O daughter of a ruler! The joints of your thighs are like jewels, which have been fabricated by the hand of an artist.
7:1. How beautiful are thy feet with shoes, O prince’s daughter! the joints of thy thighs [are] like jewels, the work of the hands of a cunning workman.
How beautiful are thy feet with shoes, O prince' s daughter! the joints of thy thighs [are] like jewels, the work of the hands of a cunning workman:

7:1 <<Оглянись, оглянись, Суламита! оглянись, оглянись, и мы посмотрим на тебя>>. Что вам смотреть на Суламиту, как на хоровод Манаимский?
[7:2] О, как прекрасны ноги твои в сандалиях, дщерь именитая! Округление бедр твоих, как ожерелье, дело рук искусного художника;
7:1
ἐπίστρεφε επιστρεφω turn around; return
ἐπίστρεφε επιστρεφω turn around; return
ο the
Σουλαμῖτις σουλαμιτις turn around; return
ἐπίστρεφε επιστρεφω turn around; return
καὶ και and; even
ὀψόμεθα οραω view; see
ἐν εν in
σοί σοι you
τί τις.1 who?; what?
ὄψεσθε οραω view; see
ἐν εν in
τῇ ο the
Σουλαμίτιδι σουλαμιτις the
ἐρχομένη ερχομαι come; go
ὡς ως.1 as; how
χοροὶ χορος dancing
τῶν ο the
παρεμβολῶν παρεμβολη encampment; barracks
7:1
מַה־ mah- מָה what
יָּפ֧וּ yyāfˈû יפה be beautiful
פְעָמַ֛יִךְ fᵊʕāmˈayiḵ פַּעַם foot
בַּ ba בְּ in
הַ the
נְּעָלִ֖ים nnᵊʕālˌîm נַעַל sandal
בַּת־ baṯ- בַּת daughter
נָדִ֑יב nāḏˈîv נָדִיב willing
חַמּוּקֵ֣י ḥammûqˈê חַמּוּק turning
יְרֵכַ֔יִךְ yᵊrēḵˈayiḵ יָרֵךְ upper thigh
כְּמֹ֣ו kᵊmˈô כְּמֹו like
חֲלָאִ֔ים ḥᵃlāʔˈîm חֲלִי ornament
מַעֲשֵׂ֖ה maʕᵃśˌē מַעֲשֶׂה deed
יְדֵ֥י yᵊḏˌê יָד hand
אָמָּֽן׃ ʔommˈān אָמָּן artisan
7:1. quid videbis in Sulamiten nisi choros castrorum quam pulchri sunt gressus tui in calciamentis filia principis iunctura feminum tuorum sicut monilia quae fabricata sunt manu artificis
What shalt thou see in the Sulamitess but the companies of camps? How beautiful are thy steps in shoes, O prince's daughter! The joints of thy thighs are like jewels, that are made by the hand of a skilful workman.
1. How beautiful are thy feet in sandals, O prince’s daughter! the joints of thy thighs are like jewels, the work of the hands of a cunning workman.
7:1. Chorus to Groom: What will you see in the Sulamitess, other than choruses of encampments? Chorus to Bride: How beautiful are your footsteps in shoes, O daughter of a ruler! The joints of your thighs are like jewels, which have been fabricated by the hand of an artist.
7:1. How beautiful are thy feet with shoes, O prince’s daughter! the joints of thy thighs [are] like jewels, the work of the hands of a cunning workman.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ 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. В этом стихе и только здесь невеста книги Песни Песней названа по месту своего рождения Суламита, LXX: SounamitiV — nomen gentilicum от имени Сунем евр. Шунем или Сонам — города в Иссахаровом колене (Нав ХIX:18; 1: Цар XXVIII:4; 4: Цар IV:8), родины Ависаги (3: Цар I:3) и женщины благотворительницы прор. Елисея (4: Цар IV:8); теперь селение Солом к сев. от Зерын (Иезреель), Onomast. 690.

Этим именем называют невесту женщины иерусалимские, выражая, вероятно, оттенок восхищения ее красотою. В ответ им Суламита скромно в виде взаимного вопроса, смысл которого таков: «стоит ли такого внимания скромная деревенская девушка, жительница незнатной Галилеи? она ведь не есть что-либо достопримечательное вроде, напр., хоровода Манаимского». Манаим или Маханаим — город на восточной стороне Иордана в колене Гадовом (Нав III:26, 30; 2: Цар II:8, 12, 29: и др. ), его отождествляют с развалинами Махнех к северу от Иавоrа (Onomast. 668). Названием своим местность эта была обязана имевшему некогда здесь место чудесному явлению — виденному патриархом Иаковом ополчению Ангелов (Быт XXXII:2–3. См. у проф. свящ. А. Глаголева. Ветхозаветное библейское учение об Ангелах. Киев. 1900, с 206, 210). LXX, Vulg. слав. дают нарицательное значение рассматриваемому слову: SounamitiV, chori castrorum, лики полков. Смысл сравнения не вполне ясен: сведений о хороводах Маханаима мы не имеем. Заслуживает лишь полного внимания мнение (О. Цекклера и др. ), усматривающее здесь историческое воспоминание об упомянутом уже небесном ангельском ополчении, явившемся Иакову при возвращении его из Месопотамии (Быт XXXII:2–3).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 How beautiful are thy feet with shoes, O prince's daughter! the joints of thy thighs are like jewels, the work of the hands of a cunning workman. 2 Thy navel is like a round goblet, which wanteth not liquor: thy belly is like a heap of wheat set about with lilies. 3 Thy two breasts are like two young roes that are twins. 4 Thy neck is as a tower of ivory; thine eyes like the fishpools in Heshbon, by the gate of Bath-rabbim: thy nose is as the tower of Lebanon which looketh toward Damascus. 5 Thine head upon thee is like Carmel, and the hair of thine head like purple; the king is held in the galleries. 6 How fair and how pleasant art thou, O love, for delights! 7 This thy stature is like to a palm tree, and thy breasts to clusters of grapes. 8 I said, I will go up to the palm tree, I will take hold of the boughs thereof: now also thy breasts shall be as clusters of the vine, and the smell of thy nose like apples; 9 And the roof of thy mouth like the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak.
The title which Jesus Christ here gives to the church is new: O prince's daughter! agreeing with Ps. xlv. 13, where she is called the king's daughter. She is so in respect of her new birth, born from above, begotten of God, and his workmanship, bearing the image of the King of kings, and guided by his Spirit. She is so by marriage; Christ, by betrothing her to himself, though he found her mean and despicable, has made her a prince's daughter. She has a princely disposition, something in her truly noble and generous; she is daughter and heir to the prince of the kings of the earth. If children, then heirs. Now here we have,
I. A copious description of the beauty of the spouse, which, some think, is given by the virgins her companions, and that those were they who called upon her to return; it seems rather to be given by Christ himself, and to be designed to express his love to her and delight in her, as before, ch. iv. 1, &c., and ch. vi. 5, 6. The similitudes are here different from what they were before, to show that the beauty of holiness is such as nothing in nature can reach; you may still say more of it, and yet still come short of it. That commendation of the spouse, ch. iv., was immediately upon the espousals (ch. iii. 11), this upon her return from a by-path (ch. vi. 13); yet this exceeds that, to show the constancy of Christ's love to his people; he loves them to the end, since he made them precious in his sight and honourable. The spouse had described the beauty of her beloved in ten particulars (ch. v. 11, &c.); and now he describes her in as many, for he will not be behindhand with her in respects and endearments. Those that honour Christ he will certainly honour, and make honourable. As the prophet, in describing the corruptions of degenerate Israel, reckons from the sole of the foot even unto the head (Isa. i. 6), so here the beauties of the church are reckoned from foot to head, that, as the apostle speaks, when he is comparing the church, as here, to the natural body (1 Cor. xii. 23), more abundant honour might be bestowed on those parts of the body which we think to be less honourable, and which therefore lacked honour, v. 24. 1. Her feet are here praised; the feet of Christ's ministers are beautiful in the eyes of the church (Isa. lii. 7), and her feet are here said to be beautiful in the eyes of Christ. How beautiful are thy feet with shoes! When believers, being made free from the captivity of sin (Acts xii. 8), stand fast in the liberty with which they are made free, preserve the tokens of their enfranchisement, have their feet shod with the preparation of the gospel of peace, and walk steadily according to the rule of the gospel, then their feet are beautiful with shoes; they tread firmly, being well armed against the troubles they meet with in their way. When we rest not in good affections, but they are accompanied with sincere endeavors and resolutions, then our feet are beautified with shoes. See Ezek. xvi. 10. 2. The joint of the thighs are here said to be like jewels, and those curiously wrought by a cunning workman. This is explained by Eph. iv. 16 and Col. ii. 19, where the mystical body of Christ is said to be held together by joints and bands, as the hips and knees (both which are the joints of the thighs) serve the natural body in its strength and motion. The church is then comely in Christ's eyes when those joints are kept firm by holy love and unity, and the communion of saints. When believers act in religion from good principles, and are steady and regular in their whole conversation, and turn themselves easily to every duty in its time and place, then the joints are like jewels. 3. The navel is here compared to a round cup or goblet, that wants not any of the agreeable liquor that one would wish to find in it, such as David's cup that ran over (Ps. xxiii. 5), well shaped, and not as that miserable infant whose navel was not cut, Ezek. xvi. 4. The fear of the Lord is said to be health to the navel. See Prov. iii. 8. When the soul wants not that fear then the navel wants not liquor. 4. The belly is like a heap of wheat in the store-chamber, which perhaps was sometimes, to make show, adorned with flowers. The wheat is useful, the lilies are beautiful; there is every thing in the church which may be to the members of that body either for use or for ornament. All the body is nourished from the belly; it denotes the spiritual prosperity of a believer and the healthful constitution of the soul all in good plight. 5. The breasts are like two young roes that are twins, v. 3. By the breasts of the church's consolations those are nourished who are born from its belly (Isa. xlvi. 3), and by the navel received nourishment in the womb. This comparison we had before, ch. iv. 5. 6. The neck, which before was compared to the tower of David (ch. iv. 4), is here compared to a tower of ivory, so white, so precious; such is the faith of the saints, by which they are joined to Christ their head. The name of the Lord, improved by faith, is to the saints as a strong and impregnable tower. 7. The eyes are compared to the fish-pools in Heshbon, or the artificial fish-ponds, by a gate, either of Jerusalem or Heshbon, which is called Bath-rabbim, the daughter of a multitude, because a great thoroughfare. The understanding, the intentions of a believer, are clean and clear as these ponds. The eyes, weeping for sin, are as fountains (Jer. ix. 1), and comely with Christ. 8. The nose is like the tower of Lebanon, the forehead or face set like a flint (Isa. l. 7), undaunted as that tower was impregnable. So it denotes the magnanimity and holy bravery of the church, or (as others) a spiritual sagacity to discern things that differ, as animals strangely distinguish by the smell. This tower looks towards Damascus, the head city of Syria, denoting the boldness of the church in facing its enemies and not fearing them. 9. The head like Carmel, a very high hill near the sea, v. 5. The head of a believer is lifted up above his enemies (Ps. xxvii. 6), above the storms of the lower region, as the top of Carmel was, pointing heaven-ward. The more we get above this world, and the nearer to heaven, and the more secure and serene we become by that means, the more amiable we are in the eyes of the Lord Jesus. 10. The hair of the head is said to be like purple. This denotes the universal amiableness of a believer in the eyes of Christ, even to the hair, or (as some understand it) the pins with which the hair is dressed. Some by the head and the hair understand the governors of the church, who, if they be careful to do their duty, add much to her comeliness. The head like crimson (so some read it) and the hair like purple, the two colours worn by great men.
II. The complacency which Christ takes in his church thus beautified and adorned. She is lovely indeed if she be so in his eyes; as he puts the comeliness upon her, so it is his love that makes this comeliness truly valuable, for he is an unexceptionable judge. 1. He delighted to look upon his church, and to converse with it, rejoicing in that habitable part of his earth: The king is held in the galleries, and cannot leave them. This is explained by Ps. cxxxii. 13, 14, The Lord has chosen Zion, saying, This is my rest for ever; here will I dwell; and Ps. cxlvii. 11, The Lord takes pleasure in those that fear him. And, if Christ has such delight in the galleries of communion with his people, much more reason have they to delight in them, and to reckon a day there better than a thousand. 2. He was even struck with admiration at the beauty of his church (v. 6): How fair and how pleasant art thou, O love! How art thou made fair! (so the word is), "not born so, but made so with the comeliness which I have put upon thee." Holiness is a beauty beyond expression; the Lord Jesus is wonderfully pleased with it; the outward aspect of it is fair; the inward disposition of it is pleasant and highly agreeable, and the complacency he has in it is inexpressible. O my dearest for delights! so some read. 3. He determined to keep up communion with his church. (1.) To take hold of her as of the boughs of a palm-tree. He compares her stature to a palm-tree (v. 7), so straight, so strong, does she appear, when she is looked upon in her full proportion. The palm-tree is observed to flourish most when it is loaded; so the church, the more it has been afflicted, the more it has multiplied; and the branches of it are emblems of victory. Christ says, "I will go up to the palm-tree, to entertain myself with the shadow of it (v. 8) and I will take hold of its boughs and observe the beauty of them." What Christ has said he will do, in favour to his people; we may be sure he will do it, for his kind purposes are never suffered to fall to the ground; and if he take hold of the boughs of his church, take early hold of her branches, when they are young and tender, he will keep his hold and not let them go. (2.) To refresh himself with her fruits. He compares her breasts (her pious affections towards him) to clusters of grapes, a most pleasant fruit (v. 7), and he repeats it (v. 8): They shall be (that is, they shall be to me) as clusters of the vine, which make glad the heart. "Now that I come up to the palm-tree thy graces shall be exerted and excited." Christ's presence with his people kindles the holy heavenly fire in their souls, and then their breasts shall be as clusters of the vine, a cordial to themselves and acceptable to him. And since God, at first, breathed into man's nostrils the breath of life, and breathes the breath of the new life still, the smell of their nostrils is like the smell of apples, or oranges, which is pleasing and reviving. The Lord smelt a sweet savour from Noah's sacrifice, Gen. viii. 21. And, lastly, the roof of her mouth is like the best wine (v. 9); her spiritual taste and relish, or the words she speaks of God and man, which come not from the teeth outward, but from the roof of the mouth, these are pleasing to God. The prayer of the upright is his delight. And, when those that fear the Lord speak one to another as becomes them, the Lord hearkens, and hears with pleasure, Mal. iii. 16. It is like that wine which is, [1.] Very palatable and grateful to the taste. It goes down sweetly; it goes straightly (so the margin reads it); it moves itself aright, Prov. xxiii. 31. The pleasures of sense seem right to the carnal appetite, and go down smoothly, but they are often wrong, and, compared with the pleasure of communion with God, they are harsh and rough. Nothing goes down so sweetly with a gracious soul as the wine of God's consolations. [2.] It is a great cordial. The presence of Christ by his Spirit with him people shall be reviving and refreshing to them, as that strong wine which makes the lips even of those that are asleep (that are ready to faint away in a deliquium), to speak. Unconverted sinners are asleep; saints are often drowsy, and listless, and half asleep; but the word and Spirit of Christ will put life and vigour into the soul, and out of the abundance of the heart that is thus filledthe mouth will speak. When the apostles were filled with the Spirit they spoke with tongues the wonderful works of God (Acts ii. 10, 12); and those who in opposition to being drunk with wine, wherein is excess, are filled with the Spirit, speak to themselves in psalms and hymns, Eph. v. 18, 19. When Christ is thus commending the sweetness of his spouse's love, excited by the manifestation of his, she seems to put in that word, for my beloved, as in a parenthesis. "Is there any thing in me that is pleasant or valuable? As it is from, so it is for my beloved." Then he delights in our good affections and services, when they are all for him and devoted to his glory.
Adam Clarke: Commentary on the Bible - 1831
7:1: How beautiful are thy feet with shoes - "How graceful is thy walking." In the sixth chapter the bridegroom praises the Shulamite, as we might express it, from head to foot. Here he begins a new description, taking her from foot to head.
The shoes, sandals, or slippers of the Eastern ladies are most beautifully formed, and richly embroidered. The majestic walk of a beautiful woman in such shoes is peculiarly grand. And to show that such a walk is intended, he calls her a prince's daughter.
The joints of thy thighs - Must refer to the ornaments on the beautiful drawers, which are in general use among ladies of quality in most parts of the East.
Song of Solomon (Canticles) 7:2
Albert Barnes: Notes on the Bible - 1834
7:1: Thy feet with shoes - Or, thy steps in the sandals: the bride's feet are seen in motion in the dance. "Joints" might be rendered circling movements.
Prince's daughter - Or, daughter of a noble; the bride is of honorable though not of kingly birth.
Like jewels - The image suggested is that of large well-formed pearls or other jewels skillfully strung or linked together.
Song of Solomon (Canticles) 7:2
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:1: thy feet: Luk 15:22; Eph 6:15; Phi 1:27
O prince's: Psa 45:13; Co2 6:18
the joints: Dan 2:32; Eph 4:15, Eph 4:16; Col 2:19
the work: Exo 28:15, Exo 35:35
Song of Solomon (Canticles) 7:2
John Gill
How beautiful are thy feet with shoes,.... It is no unusual thing to describe the comeliness of women by their feet, and the ornaments of them; so Hebe is described by Homer (d) as having beautiful feet, and Juno by her golden shoes: particular care was taken of, and provision made for, the shoes of queens and princesses in the eastern countries; Herodotus (e) tells us, that the city of Anthylla was given peculiarly to the wife of the king of Egypt, to provide her with shoes; which custom, he says, obtained when Egypt became subject to Persia; See Gill on Esther 2:18. Shoes of a red, or scarlet, or purple colour, were in esteem with the Jews; and so the Targum here is,
"purple shoes:''
the word used is thought by some (f) to signify a colour between scarlet and purple; see Ezek 16:10; and also with the Tyrian virgins (g); and so with the Romans (h); and with whom likewise white shoes (i) were much in use. That this is said of the church, is plain from the appellation of her,
O Prince's daughter! the same with the King's daughter, Ps 45:13; the daughter of the King of kings; for, being espoused to Christ, his Father is her Father, and his God her God: besides, she is born of him who is the Prince of the kings of the earth, 1Jn 2:28; she is both a Prince's wife and a Prince's daughter. It may be rendered, "O noble", or "princely daughter" (k)! being of a free princely spirit, in opposition to a servile one, Ps 51:12; of a bountiful and liberal spirit, as in, Is 32:5; in distributing temporal things to the necessities of the poor; and in communicating spiritual things to the comfort and edification of others. Some take these to be the words of the daughters of Jerusalem, wondering at the church's beauty, on turning herself to them as they desired: but they are rather the words of Christ; who, observing the church speak so meanly of herself, in order to encourage her, gives a high commendation of her in this and some following verses, and begins with her "feet"; not her ministers, who are "shod with the preparation of the Gospel of peace", Eph 6:15, and who appear beautiful in the eyes of those who have any knowledge of the good things they publish and proclaim; for they are set in the highest place in the church: but here the lowest and meanest members of the church are meant; whose outward walk, the feet are the instruments of, may be said to be "beautiful with shoes", when they are ready to every good work; when their conversation is ordered aright, is agreeably to the word of God, and as becomes the Gospel of Christ; and which, like shoes, is a fence against the briers and thorns, the reproaches and calumnies, of the world; and when there is such a lustre upon it that it cannot but be seen and observed by spectators, by which they are excited to glorify God, it is so beautiful in the eyes of Christ, that to such he shows the salvation of God;
the joints of thy thighs are like jewels, the work of the hands of a cunning workman; a skilful artificer, a goldsmith or jeweller: the allusion seems to be to some ornaments about the knees or legs, wore by women in those times; see Is 3:18; and this may serve to set off the lustre and beauty of the church's conversation. And since it seems not so decent to describe the parts themselves mentioned, the words may rather design the "femoralia", or garments, with which they were covered; and may signify the garments of salvations and robe of Christ's righteousness, whereby the church's members are covered, so that their nakedness is not seen; but with them are as richly adorned bridegroom and bride with their ornaments and which are not the bungling work of a creature, but of one that is God as well as man, and therefore called the righteousness of God. Some have thought that the girdle about the loins is meant, the thighs being put for the loins, Gen 46:26; and so may intend the girdle of truth, mentioned along with the preparation of the Gospel of peace the feet are said to be shod with, Eph 6:14; and the metaphor of girding is used when a Gospel conversation is directed to, Lk 12:35. But it seems best by these "joints", or "turnings of the thighs" (l), by which they move more orderly and regularly, to understand the principles of the walk and conversation of saints, as one observes (m); without which it cannot be ordered aright; for principles denominate actions, good and bad; and the principles of grace, by which believers move in their Christian walk, are as valuable and as precious as jewels, such as faith and love, and a regard to the glory of God; and which are curiously wrought by the finger of God, by his Holy Spirit, who "works in them both to will and to do of his good pleasure", Phil 2:13.
(d) Odyss. 11. v. 602, 603. "Auratos pedes", Ovid. Amor. l. 3. Eleg. 12. (e) Euterpe, sivw l. 2. c. 98. (f) Vid. Braunium de Vest. Sacerd. Heb. l. 1. p. 295, 306. (g) "Virginibus Tyrriis mos est", &c. Virgil. Aeneid. 1. (h) Vid. Persii Satyr. 5. v. 169. Virgil. Bucolic. Eclog. 7. v. 32. (i) "Pes maslus in niveo", &c. Ovid. de Arte Amandi, l. 3. Vid. Martial. l. 7. Epigr. 27. (k) "puella nobills", Castalio; "filia voluntarie", Marckius; "principalis, nobills, et ingenua virgo, sc. filia", so some in Michaelis. (l) "vertebra", Pagninus, Montanus, Vatablus; "signat illam agilem versatilem juncturam, qua capite femorum in suis foraminibus expedite moventur", Brightman. (m) Durham in loc.
7:27:2: Պո՛րտ քո թակոյկ ճախարակեայ անպակաս ՚ի գինւոյ խառնելոյ. որովայն քո՝ իբրեւ զշեղջ ցորենոյ փակեալ շուշանաւ[8712]։ [8712] Ոմանք. Ոչ նուաղեալ ՚ի գինւոյ խառնելեաց... որպէս զշեղջ։
2 Քո պորտը ճախարակուած ըմպանակ է, որից անպակաս է անխառն գինին: Քո որովայնը ցորենի շեղջ է՝ ծածկուած շուշանով:
2 Քու պորտդ ըմպելիքով լեցուն բոլորակ թասի մը կը նմանի։Քու փորդ շուշանով պատած ցորենի շեղջին պէս է։
Պորտ քո թակոյկ ճախարակեայ` անպակաս ի գինւոյ խառնելոյ. որովայն քո` իբրեւ զշեղջ ցորենոյ փակեալ շուշանաւ:

7:2: Պո՛րտ քո թակոյկ ճախարակեայ անպակաս ՚ի գինւոյ խառնելոյ. որովայն քո՝ իբրեւ զշեղջ ցորենոյ փակեալ շուշանաւ[8712]։
[8712] Ոմանք. Ոչ նուաղեալ ՚ի գինւոյ խառնելեաց... որպէս զշեղջ։
2 Քո պորտը ճախարակուած ըմպանակ է, որից անպակաս է անխառն գինին: Քո որովայնը ցորենի շեղջ է՝ ծածկուած շուշանով:
2 Քու պորտդ ըմպելիքով լեցուն բոլորակ թասի մը կը նմանի։Քու փորդ շուշանով պատած ցորենի շեղջին պէս է։
zohrab-1805▾ eastern-1994▾ western am▾
7:27:3 живот твой круглая чаша, {в которой} не истощается ароматное вино; чрево твое ворох пшеницы, обставленный лилиями;
7:2 τί τις.1 who?; what? ὡραιώθησαν ωραιουμαι of you; your ἐν εν in ὑποδήμασιν υποδημα shoe θύγατερ θυγατηρ daughter Ναδαβ ναδαβ thigh σου σου of you; your ὅμοιοι ομοιος like; similar to ὁρμίσκοις ορμισκος work χειρῶν χειρ hand τεχνίτου τεχνιτης craftsman
7:2 שָׁרְרֵךְ֙ šorrēḵ שֹׁר navel אַגַּ֣ן ʔaggˈan אַגָּן bowl הַ ha הַ the סַּ֔הַר ssˈahar סַהַר enclosure אַל־ ʔal- אַל not יֶחְסַ֖ר yeḥsˌar חסר diminish הַ ha הַ the מָּ֑זֶג mmˈāzeḡ מֶזֶג mixed wine בִּטְנֵךְ֙ biṭnēḵ בֶּטֶן belly עֲרֵמַ֣ת ʕᵃrēmˈaṯ עֲרֵמָה heap חִטִּ֔ים ḥiṭṭˈîm חִטָּה wheat סוּגָ֖ה sûḡˌā סוג fence בַּ ba בְּ in † הַ the שֹּׁושַׁנִּֽים׃ ššôšannˈîm שׁוּשַׁן lily
7:2. umbilicus tuus crater tornatilis numquam indigens poculis venter tuus sicut acervus tritici vallatus liliisThy navel is like a round bowl never wanting cups. Thy belly is like a heap of wheat, set about with lilies.
2. Thy navel is a round goblet, no mingled wine is wanting: thy belly is an heap of wheat set about with lilies.
7:2. Your navel is a round bowl, never lacking in curvature. Your abdomen is like a bundle of wheat, surrounded with lilies.
7:2. Thy navel [is like] a round goblet, [which] wanteth not liquor: thy belly [is like] an heap of wheat set about with lilies.
Thy navel [is like] a round goblet, [which] wanteth not liquor: thy belly [is like] an heap of wheat set about with lilies:

7:3 живот твой круглая чаша, {в которой} не истощается ароматное вино; чрево твое ворох пшеницы, обставленный лилиями;
7:2
τί τις.1 who?; what?
ὡραιώθησαν ωραιουμαι of you; your
ἐν εν in
ὑποδήμασιν υποδημα shoe
θύγατερ θυγατηρ daughter
Ναδαβ ναδαβ thigh
σου σου of you; your
ὅμοιοι ομοιος like; similar to
ὁρμίσκοις ορμισκος work
χειρῶν χειρ hand
τεχνίτου τεχνιτης craftsman
7:2
שָׁרְרֵךְ֙ šorrēḵ שֹׁר navel
אַגַּ֣ן ʔaggˈan אַגָּן bowl
הַ ha הַ the
סַּ֔הַר ssˈahar סַהַר enclosure
אַל־ ʔal- אַל not
יֶחְסַ֖ר yeḥsˌar חסר diminish
הַ ha הַ the
מָּ֑זֶג mmˈāzeḡ מֶזֶג mixed wine
בִּטְנֵךְ֙ biṭnēḵ בֶּטֶן belly
עֲרֵמַ֣ת ʕᵃrēmˈaṯ עֲרֵמָה heap
חִטִּ֔ים ḥiṭṭˈîm חִטָּה wheat
סוּגָ֖ה sûḡˌā סוג fence
בַּ ba בְּ in
הַ the
שֹּׁושַׁנִּֽים׃ ššôšannˈîm שׁוּשַׁן lily
7:2. umbilicus tuus crater tornatilis numquam indigens poculis venter tuus sicut acervus tritici vallatus liliis
Thy navel is like a round bowl never wanting cups. Thy belly is like a heap of wheat, set about with lilies.
2. Thy navel is a round goblet, no mingled wine is wanting: thy belly is an heap of wheat set about with lilies.
7:2. Your navel is a round bowl, never lacking in curvature. Your abdomen is like a bundle of wheat, surrounded with lilies.
7:2. Thy navel [is like] a round goblet, [which] wanteth not liquor: thy belly [is like] an heap of wheat set about with lilies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2–10а. Данное здесь изображение красот невесты в общем напоминает два прежних описания ее: IV:1–7; VI:4–10. Но отличается от них преобладающим чувственным характером (описание начинается снизу — с ног и бедер); при обилии здесь самых смелых сравнений в чисто восточном духе (ст. 2–6), реализм картины достигает высшей степени и даже переходит всякую меру (ст. 9). Ст. 3–4, сн. IV:4–5. В ст. 5: Есевон и Батраббим — синонимы. Именем Есевона (Чис ХXI:26: см. Втор I:4: и др. Onomast 454) называлась столица Аммореев, а затем моавитян, при И. Навине назначенная в удел колену Гадову (Нав XIII:26), теперь Хесбан к юго-западу от Амман. Батраббим (у Кенник. код. 77) или Бат-раббим, у LXX: qngatroV pollwn, слав., дщерей многих, Vulg: filiae multitu dinis, указывает на большую населенность Есевона. Дамаск — главный город Сирии (Ис VII:8), завоеванный Давидом (2: Цар VIII:6), теперь Димашк-еш-Шам (Onomast. 378).

По объяснению проф. Олесницкого, рассматриваемая глава и вообще отдел VI:4–VIII:4: представляет «осеннюю песнь обетованной земли, теперь переполненной вполне уже созревшими плодами и политически окрепшей (годовым сезонам противостоят здесь периоды истории евреев, как это признают Таргум и Мидраш). Палестина покрыта стадами коз так густо, как голова человека волосами; ее созревшие гранатовые яблоки рдеют как девичьи ланиты; ее точила полны готового лучшего вина и проч. Особенно здесь выставляется на вид сопоставление невесты с пальмою, с ее осенними плодами, чего в предшествующих песнях мы не замечали… При этом естественном богатстве и величии, Палестина сильна политически: на ней красуются прекрасные и сильные города, напр.,: Иерусалим, Тирца, Дамасская крепость, ее бранные полки выступают стройно, подобно хороводам (VIII:1: по LXX). Образ плодовитой пальмы, служащий показателем богатства созревших земных плодов, обозначает вместе с тем высокое значение Палестины, как политической единицы; в таком значении фигурирует пальма между изображениями иерусалимского храма» (с. 376–377).
Adam Clarke: Commentary on the Bible - 1831
7:2: Thy navel is like a round goblet - This may also refer to some ornamental dress about the loins. These suppositions are rendered very probable from hundreds of the best finished and highly decorated drawings of Asiatic ladies in my own collection, where every thing appears in the drawings, as in nature.
A heap of wheat set about with lilies - This is another instance of the same kind. The richly embroidered dresses in the above drawings may amply illustrate this also. Ainsworth supposes the metaphor is taken from a pregnant woman; the child in the womb being nourished by means of the umbilical cord or navel string, till it is brought into the world. After which it is fed by means of the mother's breasts, which are immediately mentioned. Possibly the whole may allude to the bride's pregnancy.
Song of Solomon (Canticles) 7:3
Albert Barnes: Notes on the Bible - 1834
7:2: Or, Thy lap is like a moon-shaped bowl where mixed wine faileth not." The wine in the bowl rising to the brim adds to the beauty of the vessel, and gives a more pleasing image to the eye. Some interpret, "thy girdle is like a moon-shaped bowl," or "bears a moon-shaped ornament" (compare Isa 3:18).
Set about with lilies - The contrast is one of colors, the flowers, it may be, representing the purple of the robe. "The heap of wheat is not seen because covered by the lilies."
Song of Solomon (Canticles) 7:4
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:2: navel: Pro 3:8
liquor: Heb. mixture
thy belly: Sol 5:14; Psa 45:16; Isa 46:3; Jer 1:5; Rom 7:4
Song of Solomon (Canticles) 7:3
Carl Friedrich Keil and Franz Delitzsch

2 Thy navel is a well-rounded basin -
Let not mixed wine be wanting to it
Thy body is a heap of wheat,
Set round with lilies.
In interpreting these words, Hitzig proceeds as if a "voluptuary" were here speaking. He therefore changes שׁררך into שׁררך, "thy pudenda." But (1) it is no voluptuary who speaks here, and particularly not a man, but women who speak; certainly, above all, it is the poet, who would not, however, be so inconsiderate as to put into the mouths of women immodest words which he could use if he wished to represent the king as speaking. Moreover (2) שׁר = (Arab.) surr, secret (that which is secret; in Arab. especially referred to the pudenda, both of man and woman), is a word that is
(Note: Vid., Tebrzi, in my work entitled Jud.-Arab. Poesien, u.s.w. (1874), p. 24.)
foreign to the Heb. language, which has for "Geheimnis" secret the corresponding word סוד (vid., under Ps 2:2; Ps 25:14), after the root-signification of its verbal stem (viz., to be firm, pressed together); and (3) the reference - preferred by Dpke, Magnus, Hahn, and others, also without any change of punctuation - of שׁר to the interfeminium mulieris, is here excluded by the circumstance that the attractions of a woman dancing, as they unfold themselves, are here described. Like the Arab. surr, שׁר (= shurr), from שׁרר, to bind fast, denotes properly the umbilical cord, Ezek 16:4, and then the umbilical scar. Thus, Prov 3:8, where most recent critics prefer, for לשׁרּך, to read, but without any proper reason, לשׁרך = לשׁארך, "to thy flesh," the navel comes there into view as the centre of the body, - which it always is with new-born infants, and is almost so with grown-up persons in respect of the length of the body, - and as, indeed, the centre. whence the pleasurable feeling of health diffuses its rays of heat. This middle and prominent point of the abdomen shows itself in one lightly clad and dancing when she breathes deeply, even through the clothing; and because the navel commonly forms a little funnel-like hollow (Bttch.: in the form almost of a whirling hollow in the water, as one may see in nude antique statues), therefore the daughters of Jerusalem compare Shulamith's navel to a "basin of roundness," i.e., which has this general property, and thus belongs to the class of things that are round. אגּן does not mean a Becher (a cup), but a Bechen (basin), pelvis; properly a washing basin, ijjanah (from אגן = ajan, to full, to wash = כּבּס); then a sprinkling basin, Ex 24:6; and generally a basin, Is 22:24; here, a mixing basin, in which wine was mingled with a proportion of water to render it palatable (κρατήρ, from κεραννύναι, temperare), - according to the Talm. with two-thirds of water. In this sense this passage is interpreted allegorically, Sanhedrin 14b, 37a, and elsewhere (vid., Aruch under מזג). מזג .)מז is not spiced wine, which is otherwise designated (Song 8:2), but, as Hitzig rightly explains, mixed wine, i.e., mixed with water or snow (vid., under Is 5:22). מזג is not borrowed from the Greek μίσγειν (Grtz), but is a word native to all the three chief Semitic dialects, - the weaker form of מסך, which may have the meaning of "to pour in;" but not merely "to pour in," but, at that same time, "to mix" (vid., under Is 5:22; Prov 9:2). סהר, with אגּן, represents the circular form (from סהר = סחר), corresponding to the navel ring; Kimchi thinks that the moon must be understood (cf. שׂהרון, lunula): a moon-like round basin; according to which the Venet., also in Gr., choosing an excellent name for the moon, translates: ῥἀντιστρον τῆς ἑκάτης. But "moon-basin" would be an insufficient expression for it; Ewald supposes that it is the name of a flower, without, however, establishing this opinion. The "basin of roundness" is the centre of the body a little depressed; and that which the clause, "may not mixed wine be lacking," expresses, as their wish for her, is soundness of health, for which no more appropriate and delicate figure can be given than hot wine tempered with fresh water.
The comparison in 3b is the same as that of R. Johanan's of beauty, Meza 84a: "He who would gain an idea of beauty should take a silver cup, fill it with pomegranate flowers, and encircle its rim with a garland of roses."
(Note: See my Gesch. d. Jd. Poesie, p. 30 f. Hoch (the German Solomon) reminds us of the Jewish marriage custom of throwing over the newly-married pair the contents of a vessel wreathed with flowers, and filled with wheat or corn (with money underneath), accompanied with the cry, פּרוּ וּרבוּ be fruitful and multiply.)
To the present day, winnowed and sifted corn is piled up in great heaps of symmetrical half-spherical form, which are then frequently stuck over with things that move in the wind, for the purpose of protecting them against birds. "The appearance of such heaps of wheat," says Wetstein (Isa. p. 710), "which one may see in long parallel rows on the thrashing-floors of a village, is very pleasing to a peasant; and the comparison of the Song; Song 7:3, every Arabian will regard as beautiful." Such a corn-heap is to the present day called ṣubbah, while ‛aramah is a heap of thrashed corn that has not yet been winnowed; here, with ערמה, is to be connected the idea of a ṣubbah, i.e., of a heap of wheat not only thrashed and winnowed, but also sifted (riddled). סוּג, enclosed, fenced about (whence the post-bibl. סיג, a fence), is a part. pass. such as פּוּץ, scattered (vid., under Ps 92:12). The comparison refers to the beautiful appearance of the roundness, but, at the same time, also the flesh-colour shining through the dress; for fancy sees more than the eyes, and concludes regarding that which is veiled from that which is visible. A wheat-colour was, according to the Moslem Sunna, the tint of the first created man. Wheat-yellow and lily-white is a subdued white, and denotes at once purity and health; by πυρός wheat one thinks of πῦρ - heaped up wheat developes a remarkable heat, a fact for which Biesenthal refers to Plutarch's Quaest. In accordance with the progress of the description, the breasts are now spoken of:
John Gill
Thy navel is like a round goblet,.... According to some, not the navel itself is meant; but a covering of it, a jewel or plate of gold in the shape of it; and because the word for "round", in the Chaldee language, signifies the "moon", and so Ben Melech interprets it, some have thought of the "round tire like the moon", Is 3:18; though that was rather an ornament about the neck. Bishop Patrick is of opinion that it refers to "the clothing of wrought gold", Ps 45:13; which had, on the part that covered the belly, a raised embossed work, resembling a heap or sheaves of wheat; about which was an embroidery of curious flowers, particularly lilies; and, in the midst of the whole, a fountain or conduit, running with several sorts of liquor, into a great bowl or basin: and Fortunatus Scacchus (n) interprets it of a garment, covering this part, embroidered with lilies. All which may represent the beautiful robe of Christ's righteousness the church is adorned with. But rather the part itself is meant, and designs the ministers of the Gospel; who, in the administration of the word and ordinances, are that to the church as the navel is to a human body; that is in an eminent part of it, is the strength of the intestines, conduces much to the health of the body, and by which the child in the womb is supposed to receive its nourishment: ministers are set in the highest place in the church; are strong in themselves, through the grace and power of Christ and the means of strengthening others; and of keeping the church a good plight and healthful state, by the wholesome words and sound doctrines they preach; and also of nourishing souls in embryo, and when new born, with the sincere milk of the word: and as the navel is said to be like a "round goblet", cup, bowl, or basin, this aptly describes that part; and may express the perfection of Gospel ministers, their gifts and grace, not in an absolute, but comparative sense, the round or circular form being reckoned the most perfect; and also the workmanship bestowed on them, the gifts and grace of the Spirit, a round goblet being turned and formed by some curious artist; and likewise their capacity to hold and retain Gospel truths. And they are compared, not to an empty one, but to one
which wanteth not liquor; meaning the large and never failing supplies of gifts and grace from Christ; so that they never want the liquor, the oil and wine of Gospel truths, to communicate to others, Zech 4:12. The word used signifies a "mixture", or a "mixed liquor" (o), as of wine and milk, Song 5:1; or rather of wine and water, much used in the eastern countries; so the wine of Sharon used to be mixed, two parts water and one wine (p): and this designs, not a mixture of divine truths and human doctrines, which ought not to be made; but the variety of Gospel truths ministers deliver to others, and that in a manner they are most capable of receiving them. Some (q) render the words as a wish, "let there not want", &c. and so they declare the tender concern of Christ, that his church might have a continual supply in the ministry of the word;
thy belly is like a heap of wheat; which denotes the fruitfulness of the church in bringing souls to Christ, comparable to a pregnant woman; and whose fruit, young converts born in her, are compared to "a heap of wheat" for their number, choiceness, and solidity, being able to bear the fan of persecution: it was usual with the Jews to scatter wheat on the heads of married persons at their weddings, three times, saying, "increase and multiply" (r); see Is 66:8. This heap of wheat is said to be "set about", or "hedged, with lilies" (s); which suggests, that it was not a heap of wheat on the corn floor which is meant, but a field of standing wheat, enclosed and fenced, not with thorns, but lilies; and these lilies may signify grown saints, who are often compared to lilies in this book, by whom young converts are encompassed and defended; or the beauties of holiness, in which they appear as soon as born again, Ps 110:3.
(n) Eleochrysm. Sacr. l. 3. p. 1016. (o) Sept. "mixtio", Mercerus, Junius & Tremellius, Piscator; "mixtura", Marckius, Michaelis. (p) T. Bab. Sabbat, fol. 77. 1. Nidda, fol. 19. 1. (q) So Junius & Tremellius, Ainsworth. (r) Vid. Selden. Uxor. Heb. l. 2. c. 15. p. 195. (s) Sept. "vallatus", V. L. "circumseptus", Tigurine version, Michaelis; "septus", Pagninus, Montanus, Brightman, Cocceius, Marckius, & alii.
Robert Jamieson, A. R. Fausset and David Brown
navel--rather, "girdle-clasp," called from the part of the person underneath. The "shoes" (Song 7:1) prove that dress is throughout presupposed on all parts where it is usually worn. She is "a bride adorned for her husband"; the "uncomely parts," being most adorned (1Cor 12:23). The girdle-clasp was adorned with red rubies resembling the "round goblet" (crater or mixer) of spice-mixed wine (not "liquor," Song 8:2; Is 5:22). The wine of the "New Testament in His blood" (Lk 22:20). The spiritual exhilaration by it was mistaken for that caused by new wine (Acts 2:13-17; Eph 5:18).
belly--that is, the vesture on it. As in Ps 45:13-14, gold and needlework compose the bride's attire, so golden-colored "wheat" and white "lilies" here. The ripe grain, in token of harvest joy, used to be decorated with lilies; so the accumulated spiritual food (Jn 6:35; Jn 12:24), free from chaff, not fenced with thorns, but made attractive by lilies ("believers," Song 2:2; Acts 2:46-47; Acts 5:13-14, in common partaking of it). Associated with the exhilarating wine cup (Zech 9:17), as here.
7:37:3: Երկո՛ւ ստինք քո՝ իբրեւ երկուս ուլս երկուորիս այծեման[8713]. [8713] Ոմանք յաւելուն. Այծեման որ արածին ՚ի շուշանս։
3 Քո երկու ստինքները ասես այծեամի երկուորեակ ուլեր են,
3 Քու երկու ստինքդ նման են երկու ուլերու, Որոնք այծեամի մը ծնած երկուորեակներն են։
երկու ստինք քո` իբրեւ երկուս ուլս երկուորիս այծեման:

7:3: Երկո՛ւ ստինք քո՝ իբրեւ երկուս ուլս երկուորիս այծեման[8713].
[8713] Ոմանք յաւելուն. Այծեման որ արածին ՚ի շուշանս։
3 Քո երկու ստինքները ասես այծեամի երկուորեակ ուլեր են,
3 Քու երկու ստինքդ նման են երկու ուլերու, Որոնք այծեամի մը ծնած երկուորեակներն են։
zohrab-1805▾ eastern-1994▾ western am▾
7:37:4 два сосца твои как два козленка, двойни серны;
7:3 ὀμφαλός ομφαλος of you; your κρατὴρ κρατηρ not ὑστερούμενος υστερεω lack; fail κρᾶμα κραμα insides; womb σου σου of you; your θιμωνιὰ θιμωνια wheat πεφραγμένη φρασσω restrain ἐν εν in κρίνοις κρινον lily
7:3 שְׁנֵ֥י šᵊnˌê שְׁנַיִם two שָׁדַ֛יִךְ šāḏˈayiḵ שַׁד breast כִּ ki כְּ as שְׁנֵ֥י šᵊnˌê שְׁנַיִם two עֳפָרִ֖ים ʕᵒfārˌîm עֹפֶר gazelle תָּאֳמֵ֥י toʔᵒmˌê תֹּואֲמִם twins צְבִיָּֽה׃ ṣᵊviyyˈā צְבִיָּה she-gazelle
7:3. duo ubera tua sicut duo hinuli gemelli capreaeThy two breasts are like two young roes that are twins.
3. Thy two breasts are like two fawns that are twins of a roe.
7:3. Your two breasts are like two young twin does.
7:3. Thy two breasts [are] like two young roes [that are] twins.
Thy two breasts [are] like two young roes [that are] twins:

7:4 два сосца твои как два козленка, двойни серны;
7:3
ὀμφαλός ομφαλος of you; your
κρατὴρ κρατηρ not
ὑστερούμενος υστερεω lack; fail
κρᾶμα κραμα insides; womb
σου σου of you; your
θιμωνιὰ θιμωνια wheat
πεφραγμένη φρασσω restrain
ἐν εν in
κρίνοις κρινον lily
7:3
שְׁנֵ֥י šᵊnˌê שְׁנַיִם two
שָׁדַ֛יִךְ šāḏˈayiḵ שַׁד breast
כִּ ki כְּ as
שְׁנֵ֥י šᵊnˌê שְׁנַיִם two
עֳפָרִ֖ים ʕᵒfārˌîm עֹפֶר gazelle
תָּאֳמֵ֥י toʔᵒmˌê תֹּואֲמִם twins
צְבִיָּֽה׃ ṣᵊviyyˈā צְבִיָּה she-gazelle
7:3. duo ubera tua sicut duo hinuli gemelli capreae
Thy two breasts are like two young roes that are twins.
3. Thy two breasts are like two fawns that are twins of a roe.
7:3. Your two breasts are like two young twin does.
7:3. Thy two breasts [are] like two young roes [that are] twins.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:3: Thy two breasts - Where the hair and breasts are fine, they are the highest ornaments of the person of a female.
Song of Solomon (Canticles) 7:4
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:3: Sol 4:5, Sol 6:6
Song of Solomon (Canticles) 7:4
Carl Friedrich Keil and Franz Delitzsch

3 Thy two breasts are like two fawns,
Twins of a gazelle.
Song 4:5 is repeated, but with the omission of the attribute, "feeding among lilies," since lilies have already been applied to another figure. Instead of תּאומי there, we have here מּאמי (taǒme), the former after the ground-form ti'âm, the latter after the ground-form to'm (cf. נּאלי, Neh 8:2, from גּאל = גּאל).
Geneva 1599
(b) Thy two breasts [are] like two young roes [that are] twins.
(b) See Song 4:5
John Gill
Thy two breasts are like two young roes that are twins. See Gill on Song 4:5.
Robert Jamieson, A. R. Fausset and David Brown
The daughters of Jerusalem describe her in the same terms as Jesus Christ in Song 4:5. The testimonies of heaven and earth coincide.
twins--faith and love.
7:47:4: պարանոց քո՝ իբրեւ աշտարա՛կ փղոսկրեայ։ Աչք քո՝ իբրեւ զծովակն Եսեբոնի ՚ի դրունս դստերաց բազմաց։ Ըռնգունք քո՝ իբրեւ զաշտարակն Լիբանանու, որ դիտէ հանդէպ Դամասկոսի[8714]։ [8714] Ոմանք. Իբրեւ զծովն Եսեբոնի... որ դիտէ ՚ի դէմս. կամ՝ ընդդէմ Դամասկոսի։
4 քո պարանոցը՝ փղոսկրեայ աշտարակ: Քո աչքերը նման են Եսեբոնի ծովակին՝ Բազում դուստրերի դարպասների մօտ: Քո քիթը նման է Լիբանանի աշտարակին, որ նայում է դէպի Դամասկոս:
4 Պարանոցդ փղոսկրէ աշտարակի պէս է. Աչքերդ Եսեբոն՝ Բաթրաբբիմի դրանը քով եղող աւազաններուն կը նմանին. Ունչդ դէպի Դամասկոս նայող Լիբանանի աշտարակին պէս է։
պարանոց քո` իբրեւ աշտարակ փղոսկրեայ. աչք քո` իբրեւ զծովակն Եսեբոնի ի դրունս [121]դստերաց բազմաց``. ռնգունք քո իբրեւ զաշտարակն Լիբանանու, որ դիտէ հանդէպ Դամասկոսի:

7:4: պարանոց քո՝ իբրեւ աշտարա՛կ փղոսկրեայ։ Աչք քո՝ իբրեւ զծովակն Եսեբոնի ՚ի դրունս դստերաց բազմաց։ Ըռնգունք քո՝ իբրեւ զաշտարակն Լիբանանու, որ դիտէ հանդէպ Դամասկոսի[8714]։
[8714] Ոմանք. Իբրեւ զծովն Եսեբոնի... որ դիտէ ՚ի դէմս. կամ՝ ընդդէմ Դամասկոսի։
4 քո պարանոցը՝ փղոսկրեայ աշտարակ: Քո աչքերը նման են Եսեբոնի ծովակին՝ Բազում դուստրերի դարպասների մօտ: Քո քիթը նման է Լիբանանի աշտարակին, որ նայում է դէպի Դամասկոս:
4 Պարանոցդ փղոսկրէ աշտարակի պէս է. Աչքերդ Եսեբոն՝ Բաթրաբբիմի դրանը քով եղող աւազաններուն կը նմանին. Ունչդ դէպի Դամասկոս նայող Լիբանանի աշտարակին պէս է։
zohrab-1805▾ eastern-1994▾ western am▾
7:47:5 шея твоя как столп из слоновой кости; глаза твои озерки Есевонские, что у ворот Батраббима; нос твой башня Ливанская, обращенная к Дамаску;
7:4 δύο δυο two μαστοί μαστος breast σου σου of you; your ὡς ως.1 as; how δύο δυο two νεβροὶ νεβρος kind of deer
7:4 צַוָּארֵ֖ךְ ṣawwārˌēḵ צַוָּאר neck כְּ kᵊ כְּ as מִגְדַּ֣ל miḡdˈal מִגְדָּל tower הַ ha הַ the שֵּׁ֑ן ššˈēn שֵׁן tooth עֵינַ֜יִךְ ʕênˈayiḵ עַיִן eye בְּרֵכֹ֣ות bᵊrēḵˈôṯ בְּרֵכָה pool בְּ bᵊ בְּ in חֶשְׁבֹּ֗ון ḥešbˈôn חֶשְׁבֹּון Heshbon עַל־ ʕal- עַל upon שַׁ֨עַר֙ šˈaʕar שַׁעַר gate בַּת־רַבִּ֔ים baṯ-rabbˈîm בַּת רַבִּים Bath Rabbim אַפֵּךְ֙ ʔappēḵ אַף nose כְּ kᵊ כְּ as מִגְדַּ֣ל miḡdˈal מִגְדָּל tower הַ ha הַ the לְּבָנֹ֔ון llᵊvānˈôn לְבָנֹון Lebanon צֹופֶ֖ה ṣôfˌeh צפה look out פְּנֵ֥י pᵊnˌê פָּנֶה face דַמָּֽשֶׂק׃ ḏammˈāśeq דַּמֶּשֶׂק Damascus
7:4. collum tuum sicut turris eburnea oculi tui sicut piscinae in Esebon quae sunt in porta filiae multitudinis nasus tuus sicut turris Libani quae respicit contra DamascumThy neck as a tower of ivory. Thy eyes like the fishpools in Hesebon, which are in the gate of the daughter of the multitude. Thy nose is as the tower of Libanus, that looketh toward Damascus.
4. Thy neck is like the tower of ivory; thine eyes the pools in Heshbon, by the gate of Bath-rabbim; thy nose is like the tower of Lebanon which looketh toward Damascus.
7:4. Your neck is like a tower of ivory. Your eyes like the fish ponds at Heshbon, which are at the entrance to the daughter of the multitude. Your nose is like the tower of Lebanon, which looks out toward Damascus.
7:4. Thy neck [is] as a tower of ivory; thine eyes [like] the fishpools in Heshbon, by the gate of Bathrabbim: thy nose [is] as the tower of Lebanon which looketh toward Damascus.
Thy neck [is] as a tower of ivory; thine eyes [like] the fishpools in Heshbon, by the gate of Bath- rabbim: thy nose [is] as the tower of Lebanon which looketh toward Damascus:

7:5 шея твоя как столп из слоновой кости; глаза твои озерки Есевонские, что у ворот Батраббима; нос твой башня Ливанская, обращенная к Дамаску;
7:4
δύο δυο two
μαστοί μαστος breast
σου σου of you; your
ὡς ως.1 as; how
δύο δυο two
νεβροὶ νεβρος kind of deer
7:4
צַוָּארֵ֖ךְ ṣawwārˌēḵ צַוָּאר neck
כְּ kᵊ כְּ as
מִגְדַּ֣ל miḡdˈal מִגְדָּל tower
הַ ha הַ the
שֵּׁ֑ן ššˈēn שֵׁן tooth
עֵינַ֜יִךְ ʕênˈayiḵ עַיִן eye
בְּרֵכֹ֣ות bᵊrēḵˈôṯ בְּרֵכָה pool
בְּ bᵊ בְּ in
חֶשְׁבֹּ֗ון ḥešbˈôn חֶשְׁבֹּון Heshbon
עַל־ ʕal- עַל upon
שַׁ֨עַר֙ šˈaʕar שַׁעַר gate
בַּת־רַבִּ֔ים baṯ-rabbˈîm בַּת רַבִּים Bath Rabbim
אַפֵּךְ֙ ʔappēḵ אַף nose
כְּ kᵊ כְּ as
מִגְדַּ֣ל miḡdˈal מִגְדָּל tower
הַ ha הַ the
לְּבָנֹ֔ון llᵊvānˈôn לְבָנֹון Lebanon
צֹופֶ֖ה ṣôfˌeh צפה look out
פְּנֵ֥י pᵊnˌê פָּנֶה face
דַמָּֽשֶׂק׃ ḏammˈāśeq דַּמֶּשֶׂק Damascus
7:4. collum tuum sicut turris eburnea oculi tui sicut piscinae in Esebon quae sunt in porta filiae multitudinis nasus tuus sicut turris Libani quae respicit contra Damascum
Thy neck as a tower of ivory. Thy eyes like the fishpools in Hesebon, which are in the gate of the daughter of the multitude. Thy nose is as the tower of Libanus, that looketh toward Damascus.
4. Thy neck is like the tower of ivory; thine eyes the pools in Heshbon, by the gate of Bath-rabbim; thy nose is like the tower of Lebanon which looketh toward Damascus.
7:4. Your neck is like a tower of ivory. Your eyes like the fish ponds at Heshbon, which are at the entrance to the daughter of the multitude. Your nose is like the tower of Lebanon, which looks out toward Damascus.
7:4. Thy neck [is] as a tower of ivory; thine eyes [like] the fishpools in Heshbon, by the gate of Bathrabbim: thy nose [is] as the tower of Lebanon which looketh toward Damascus.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:4: Thy neck - as a tower of ivory - High, white, and ornamented with jewellery, as the tower of David was with bucklers. See on Sol 4:4 (note).
The fish - pools in Heshbon - Clear, bright, and serene. These must have been very beautiful to have been introduced here in comparison. These two fountains appear to have been situated at the gate that led from Heshbon to Rabba, or Rabboth Ammon. There is a propriety in this metaphor, because fountains are considered to be the eyes of the earth.
Thy nose - as the tower of Lebanon - There was doubtless a propriety in this similitude also, which cannot now be discerned. If we are to understand the similitude as taken from the projecting form of the nose, even here I see nothing striking in the metaphor; for surely the tower of Lebanon did not project from the mountain as the human nose does from the face. It is better to acknowledge that there was undoubtedly some fit resemblances; but in what circumstance we know not. But some commentators are always extolling the correctness of the imagery in those very difficult places, where no soul sees the similitude but themselves.
Song of Solomon (Canticles) 7:5
Albert Barnes: Notes on the Bible - 1834
7:4: A tower of ivory - The tower of ivory, the allusion being to some particular tower, built probably by Solomon Kg1 10:21.
Fishpools in Heshbon - Or, simply pools. Among the ruins to the south of Heshbon still remain a number of deep wells cut in the rock, and a large reservoir of water. The simile well sets forth the appearance of a large clear liquid eye (compare Sol 5:12 note).
Gate of Bath-rabbim - Perhaps the gate looking toward Rabbath-Ammon on the north side of the city, though this does not agree with the wells above mentioned; or, the gate of the city "full of people" Lam 1:1; or, an expression indicating the gate itself as the scene of numerous gatherings.
Nose - Better perhaps "face "or "brow."
The tower of Lebanon - Possibly "the house of the forest of Lebanon" or part of it Kg1 7:2; Kg1 9:19, built by Solomon in the early part of his reign; or possibly a watchtower erected by David to overawe Damascus after his war with Hadadezer Sa2 8:6.
Song of Solomon (Canticles) 7:5
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:4: neck: Sol 1:10, Sol 4:4
ivory: Sol 5:14; Kg1 10:18, Kg1 10:22, Kg1 22:39; Psa 45:8, Psa 144:12
thine eyes: That is, "Thine eyes are dark, deep, clear, and serene, as the fish-pools in Heshbon. " Sol 4:1, Sol 4:9, Sol 6:5; Eph 1:17, Eph 1:18, Eph 3:18, Eph 3:19
Heshbon: Num 21:25; Isa 54:4
thy nose: That is, "Thy nose is as finely formed as the tower of Lebanon." Phi 1:9, Phi 1:10; Heb 5:14
the tower: Sol 4:8, Sol 5:15; Kg1 7:2, Kg1 9:19; Ch2 8:6
Damascus: Gen 15:2; Sa2 8:6
Song of Solomon (Canticles) 7:5
Carl Friedrich Keil and Franz Delitzsch

4a Thy neck like an ivory tower.
The article in חשּׁן may be that designating species (vid., under Song 1:11); but, as at Song 7:5 and Song 4:4, it appears to be also here a definite tower which the comparison has in view: one covered externally with ivory tablets, a tower well known to all in and around Jerusalem, and visible far and wide, especially when the sun shone on it; had it been otherwise, as in the case of the comparison following, the locality would have been more definitely mentioned. So slender, so dazzlingly white, is imposing, and so captivating to the eye did Shulamith's neck appear. These and the following figures would be open to the objection of being without any occasion, and monstrous, if they referred to an ordinary beauty; but they refer to Solomon's spouse, they apply to a queen, and therefore are derived from that which is most splendid in the kingdom over which, along with him, she rules; and in this they have the justification of their grandeur.
4ba Thine eyes pools in Heshbon,
At the gate of the populous (city).
Hesbhon, formerly belonging to the Amorites, but at this time to the kingdom of Solomon, lay about 5 1/2 hours to the east of the northern point of the Dead Sea, on an extensive, undulating, fruitful, high table-land, with a far-reaching prospect. Below the town, now existing only in heaps of ruins, a brook, which here takes it rise, flows westward, and streams toward the Ghτr as the Nahr Hesbαn. It joins the Jordan not far above its entrance into the Dead Sea. The situation of the town was richly watered. There still exists a huge reservoir of excellent masonry in the valley, about half a mile from the foot of the hill on which the town stood. The comparison here supposes two such pools, but which are not necessarily together, though both are before the gate, i.e., near by, outside the town. Since שׁער, except at Is 14:31, is fem., רבּים־בּים, in the sense of עם רבּתי, Lam 1:1 (cf. for the non-determin. of the adj., Ezek 21:25), is to be referred to the town, not to the gate (Hitz.); Blau's
(Note: In Merx' Archiv. III 355.)
conjectural reading, bath-'akrabbim, does not recommend itself, because the craggy heights of the "ascent of Akrabbim" (Num 34:4; Josh 15:3), which obliquely cross
(Note: Vid., Robinson's Phys. Geogr. p. 51.)
the Ghr to the south of the Dead Sea, and from remote times formed the southern boundary of the kingdom of the Amorites (Judg 1:36), were too far off, and too seldom visited, to give its name to a gate of Heshbon. But generally the crowds of men at the gate and the topography of the gate are here nothing to the purpose; the splendour of the town, however, is for the figure of the famed cisterns like a golden border. בּרכה (from בּרך, to spread out, vid., Genesis, p. 98; Fleischer in Levy, I 420b) denotes a skilfully built round or square pool. The comparison of the eyes to a pool means, as Wetstein
(Note: Zeitschr. fr allgem. Erdkunde, 1859, p. 157 f.)
remarks, "either thus glistening like a water-mirror, or thus lovely in appearance, for the Arabian knows no greater pleasure than to look upon clear, gently rippling water." Both are perhaps to be taken together; the mirroring glance of the moist eyes (cf. Ovid, De Arte Am. ii. 722):
"Adspicies obulos tremulo fulgore micantes,
Ut sol a liquida saepe refulget aqua"
and the spell of the charm holding fast the gaze of the beholder.
4bb Thy nose like the tower of Lebanon,
Which looks towards Damascus.
This comparison also places us in the midst of the architectural and artistic splendours of the Solomonic reign. A definite town is here meant; the art. determines it, and the part. following appositionally without the art., with the expression "towards Damascus" defining it more nearly (vid., under Song 3:6), describes it. הלּמנון designates here "the whole Alpine range of mountains in the north of the land of Israel" (Furrer); for a tower which looks in the direction of Damascus (פּני, accus., as את־פּני, 1Kings 22:4) is to be thought of as standing on one of the eastern spurs of Hermon, or on the top of Amana (Song 4:8), whence the Amana (Barada) takes its rise, whether as a watch-tower (2Kings 8:6), or only as a look-out from which might be enjoyed the paradisaical prospect. The nose gives to the face especially its physiognomical expression, and conditions its beauty. Its comparison to a tower on a lofty height is occasioned by the fact that Shulamith's nose, without being blunt or flat, formed a straight line from the brow downward, without bending to the right or left (Hitzig), a mark of symmetrical beauty combined with awe-inspiring dignity. After the praise of the nose it was natural to think of Carmel; Carmel is a promontory, and as such is called anf el-jebel ("nose of the mountain-range").
John Gill
Thy neck is as a tower of ivory,.... Two things recommend the neck, erectness and whiteness; both are here expressed, the one by a "tower", the other by "ivory"; hence a fine beautiful neck is called an ivory one (t); and for the same reason it sometimes has the epithet of "snowy" (u), and sometimes of "marble" (w). Of the church's neck, as it may design either the ministers of the word, or the Scriptures of truth; see Gill on Song 4:4; where it is compared to "the tower of David", and here to "a tower of ivory": Marckius conjectures that they may be the same, or that this is the name of, vine ancient structure known at this time; however, it is used as expressive of the purity of the lives of Gospel ministers, and the evenness of their doctrines, and of the purity, beauty, glory, axial harmony of the Scriptures;
thine eyes like the fish pools in Heshbon, by the gate of Bathrabbim; Heshbon was formerly the seat of Sihon, king of the Amorites, Num 22:26; of which Bathrabbim was one of its gates; so called, either because it led to Rabbath, a city near it, and mentioned with it, Jer 49:3; or because of the great numbers that went in and out by it; for it may be rendered, "the daughter of many", or "of great ones" (x): near this gate, it seems, were very delightful fish pools, to which the eyes of the church are compared. In the Hebrew language, the word for eyes and fountains is the same; the eyes having humours in them, and so fitly compared to fish pools. Of the eyes of the church, as they may design either the ministers of the word, or the eyes of her understanding, particularly faith; see Gill on Song 1:15; here they are said to be like "fish pools", whose waters are clear, quiet, constant and immovable; and, seen at a distance, between trees and groves, look very beautiful: and, if applied to ministers, may denote the clearness of their sight in discerning the truths of the Gospel; and their being filled with the fulness of the blessing of the Gospel of Christ; and their being blessings to the churches of Christ, and to the souls of men the word for "fish pools" comes from a word which signifies "to bless" (y); and such being observed as were near the gate of Bathrabbim, may have respect to the multitude that attend their ministry, and receive benefit by it; in which they are constant and invariable, and all of a piece, and appear very beautiful to those to whom they are useful. And if applied to the church's eyes of understanding, those of faith and knowledge, may denote the perspicuity of them, in the discernment of spiritual things; and the fixedness and immovableness of them on the person, blood, and righteousness of Christ; looking alone to him, and off of every other object, and so very attractive to him, and beautiful in his sight, as well as their abounding with the waters of evangelic repentance and humiliation; see Song 4:9;
thy nose is as the tower of Lebanon, which looketh towards Damascus; a tower on that part of Mount Lebanon which faced Damascus, which lay in a plain, and so open to view, as well as exposed to winds; hence called, by Lucan (z), Ventosa Damascus; which tower was so high, as Adrichomius (a) says, that from thence might be numbered the houses in Damascus: by which also may be meant the ministers of the word; nor need it seem strange that the same should be expressed by different metaphors, since the work of ministers is of different parts; who, as they are as eyes to see, so like the nose to smell; and having a spiritual discerning of Gospel truths, both savour them themselves, and diffuse the savour of them to others; and are both the ornament and defence of the church: the former is signified by the "nose", which is an ornament of the face, and the latter by the "tower of Lebanon", and this is looking towards Damascus, the inhabitants of which were always enemies to the people of Israel; and so may denote the vigilance and courage of faithful ministers, who watch the church's enemies, and their motions, and, with a manful courage, face and attack them. Moreover, this description may respect the majesty and magnanimity of the church herself; the former may be intimated by her nose, which, when of a good size, and well proportioned, adds much grace and majesty to the countenance; and the latter by its being compared to the impregnable tower of Lebanon, looking towards Damascus, signifying that she was not afraid to look her worst enemies in the face: or the whole may express her prudence and discretion in spiritual things: by which she can distinguish truth from error, and espy dangers afar off, and guard against them.
(t) "Eburnea cervix", Ovid. Epist. 20. v. 57. "Eburnea colla", ib. Metamorph. l. 3. Feb. 6. v. 422. & l. 4. Fab. 5. v. 335. (u) Ovid. Amor. l. 2. Eleg. 4. v. 41. (w) Ib. Fasti, l. 4. v. 135. Virgil. Georgic. 4. in fine. (x) Sept. "filiae muititudinis", V. L. "magnatum", Montanus; "nobilium", Pagninus. (y) a rad. "benedixit". (z) Pharsal. l. 3. v. 215. (a) Theatrum Terrae Sanctae, p. 100.
John Wesley
Like fishpools - Full, and clear, and quiet, and pleasant. Heshbon - A pleasant and well watered city, beyond Jordan. The tower - Which was in all probability built by Solomon in the mountain of Lebanon, the northern border of the land of Israel towards Damascus; and therefore a very fit place for a watch - tower. Which looketh - There was another tower or building in or near Jerusalem, which was called the house of the forest of Lebanon, 3Kings 7:2.
Robert Jamieson, A. R. Fausset and David Brown
tower of ivory--In Song 4:4, Jesus Christ saith, "a tower of David builded for an armory." Strength and conquest are the main thought in His description; here, beauty and polished whiteness; contrast Song 1:5.
fishpools--seen by BURCKHARDT, clear (Rev_ 22:1), deep, quiet, and full (1Cor 2:10, 1Cor 2:15).
Heshbon--east of Jordan, residence of the Amorite king, Sihon (Num 21:25, &c.), afterwards held by Gad.
Bath-rabbim--"daughter of a multitude"; a crowded thoroughfare. Her eyes (Song 4:1) are called by Jesus Christ, "doves' eyes," waiting on Him. But here, looked on by the daughters or Jerusalem, they are compared to a placid lake. She is calm even amidst the crowd (Prov 8:2; Jn 16:33).
nose--or, face.
tower of Lebanon--a border-fortress, watching the hostile Damascus. Towards Jesus Christ her face was full of holy shame (see on Song 4:1; Song 4:3); towards spiritual foes, like a watchtower (Hab 2:1; Mk 13:37; Acts 4:13), elevated, so that she looks not up from earth to heaven, but down from heaven to earth. If we retain "nose," discernment of spiritual fragrance is meant.
7:57:5: Գլուխ քո ՚ի վերայ քո իբրեւ զԿարմելոս. եւ հեւսք գլխոյ քոյ իբրեւ զծիրանի իբրեւ զթագաւոր, թա՛գ ՚ի գլուխ յասպարէսս[8715]։ [8715] Ոմանք. Որպէս զծիրանի թագաւորի թագ ՚ի գլուխ յընթացս ասպարիզաց։
5 Գլուխդ քո վրայ նման է Կարմելոսին, մազերիդ հիւսերը կարծես ծիրանի լինեն, ասես թագաւոր ես՝ թագը գլխիդ, հանդիսարանների մէջ:
5 Գլուխդ քու վրադ՝ Կարմեղոսի պէս Եւ գլխուդ հիւսուածքը ծիրանիի պէս է։Թագաւորը քու խոպոպիքներուդ կապուած է։
Գլուխ քո ի վերայ քո իբրեւ զԿարմեղոս. հիւսք գլխոյ քո իբրեւ զծիրանի, [122]իբրեւ զթագաւոր` թագ ի գլուխ յասպարէսս:

7:5: Գլուխ քո ՚ի վերայ քո իբրեւ զԿարմելոս. եւ հեւսք գլխոյ քոյ իբրեւ զծիրանի իբրեւ զթագաւոր, թա՛գ ՚ի գլուխ յասպարէսս[8715]։
[8715] Ոմանք. Որպէս զծիրանի թագաւորի թագ ՚ի գլուխ յընթացս ասպարիզաց։
5 Գլուխդ քո վրայ նման է Կարմելոսին, մազերիդ հիւսերը կարծես ծիրանի լինեն, ասես թագաւոր ես՝ թագը գլխիդ, հանդիսարանների մէջ:
5 Գլուխդ քու վրադ՝ Կարմեղոսի պէս Եւ գլխուդ հիւսուածքը ծիրանիի պէս է։Թագաւորը քու խոպոպիքներուդ կապուած է։
zohrab-1805▾ eastern-1994▾ western am▾
7:57:6 голова твоя на тебе, как Кармил, и волосы на голове твоей, как пурпур; царь увлечен {твоими} кудрями.
7:5 τράχηλός τραχηλος neck σου σου of you; your ὡς ως.1 as; how πύργος πυργος tower ἐλεφάντινος ελεφαντινος ivory ὀφθαλμοί οφθαλμος eye; sight σου σου of you; your ὡς ως.1 as; how λίμναι λιμνη lake ἐν εν in Εσεβων εσεβων in πύλαις πυλη gate θυγατρὸς θυγατηρ daughter πολλῶν πολυς much; many μυκτήρ μυκτηρ of you; your ὡς ως.1 as; how πύργος πυργος tower τοῦ ο the Λιβάνου λιβανος face; ahead of Δαμασκοῦ δαμασκος Damaskos; Thamaskos
7:5 רֹאשֵׁ֤ךְ rōšˈēḵ רֹאשׁ head עָלַ֨יִךְ֙ ʕālˈayiḵ עַל upon כַּ ka כְּ as † הַ the כַּרְמֶ֔ל kkarmˈel כַּרְמֶל Carmel וְ wᵊ וְ and דַלַּ֥ת ḏallˌaṯ דַּלָּה thread רֹאשֵׁ֖ךְ rōšˌēḵ רֹאשׁ head כָּ kā כְּ as † הַ the אַרְגָּמָ֑ן ʔargāmˈān אַרְגָּמָן purple-wool מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king אָס֥וּר ʔāsˌûr אסר bind בָּ bā בְּ in † הַ the רְהָטִֽים׃ rᵊhāṭˈîm רַהַט trough
7:5. caput tuum ut Carmelus et comae capitis tui sicut purpura regis vincta canalibusThy head is like Carmel: and the hairs of thy head as the purple of the king bound in the channels.
5. Thine head upon thee is like Carmel, and the hair of thine head like purple; the king is held captive in the tresses .
7:5. Your head is like Carmel, and the hairs of your head are like the purple of the king, bound into pleats.
7:5. Thine head upon thee [is] like Carmel, and the hair of thine head like purple; the king [is] held in the galleries.
Thine head upon thee [is] like Carmel, and the hair of thine head like purple; the king [is] held in the galleries:

7:6 голова твоя на тебе, как Кармил, и волосы на голове твоей, как пурпур; царь увлечен {твоими} кудрями.
7:5
τράχηλός τραχηλος neck
σου σου of you; your
ὡς ως.1 as; how
πύργος πυργος tower
ἐλεφάντινος ελεφαντινος ivory
ὀφθαλμοί οφθαλμος eye; sight
σου σου of you; your
ὡς ως.1 as; how
λίμναι λιμνη lake
ἐν εν in
Εσεβων εσεβων in
πύλαις πυλη gate
θυγατρὸς θυγατηρ daughter
πολλῶν πολυς much; many
μυκτήρ μυκτηρ of you; your
ὡς ως.1 as; how
πύργος πυργος tower
τοῦ ο the
Λιβάνου λιβανος face; ahead of
Δαμασκοῦ δαμασκος Damaskos; Thamaskos
7:5
רֹאשֵׁ֤ךְ rōšˈēḵ רֹאשׁ head
עָלַ֨יִךְ֙ ʕālˈayiḵ עַל upon
כַּ ka כְּ as
הַ the
כַּרְמֶ֔ל kkarmˈel כַּרְמֶל Carmel
וְ wᵊ וְ and
דַלַּ֥ת ḏallˌaṯ דַּלָּה thread
רֹאשֵׁ֖ךְ rōšˌēḵ רֹאשׁ head
כָּ כְּ as
הַ the
אַרְגָּמָ֑ן ʔargāmˈān אַרְגָּמָן purple-wool
מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king
אָס֥וּר ʔāsˌûr אסר bind
בָּ בְּ in
הַ the
רְהָטִֽים׃ rᵊhāṭˈîm רַהַט trough
7:5. caput tuum ut Carmelus et comae capitis tui sicut purpura regis vincta canalibus
Thy head is like Carmel: and the hairs of thy head as the purple of the king bound in the channels.
7:5. Your head is like Carmel, and the hairs of your head are like the purple of the king, bound into pleats.
7:5. Thine head upon thee [is] like Carmel, and the hair of thine head like purple; the king [is] held in the galleries.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:5: Shine head - like Carmel - Rising majestically upon thy neck, and above thy shoulders, as Mount Carmel does in its district. Carmel was the name of the mountain where Elijah had his contest with the prophets of Baal. See Kg1 18:19, etc.
The hair of thine head like purple - Ornamented with ribbons and jewellery of this tint.
The king is held in the galleries - Or is detained in the antechamber. His heart is captivated by thy person and conduct. Some understand the ringlets of the bride's hair.
Song of Solomon (Canticles) 7:6
Albert Barnes: Notes on the Bible - 1834
7:5: Compare and contrast with Sol 5:15. The rendering in the margin takes "Carmel" as the name of a color, equivalent to "carmine" (rendered "crimson" in Ch2 2:7, Ch2 2:14; Ch2 3:14). This interpretation is favored by the parallelism with "purple," but removes a beautiful image.
Purple - A deep violet black.
The king ... - Rather, "A king is bound in the tresses or windings of thy hair." These last words indicate the king's approach.
Song of Solomon (Canticles) 7:6
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:5: head: Isa 35:2; Eph 1:22, Eph 4:15, Eph 4:16; Col 1:18, Col 2:19
Carmel: or, crimson, Mic 7:14
the hair: Sol 4:1, Sol 5:11; Rev 1:14
the king: Sol 1:17 *marg. Gen 32:26; Psa 68:24, Psa 87:2; Mat 18:20, Mat 28:20
held: Heb. bound
Song of Solomon (Canticles) 7:6
Carl Friedrich Keil and Franz Delitzsch

5aa Thy head upon thee as Carmel.
We say that the head is "on the man" (4Kings 6:31; Judith 14:18), for we think of a man ideally as the central unity of the members forming the external appearance of his body. Shulamith's head ruled her form, surpassing all in beauty and majesty, as Carmel with its noble and pleasing appearance ruled the land and sea at its feet. From the summit of Carmel, clothed with trees) Amos 9:3; 3Kings 18:42), a transition is made to the hair on the head, which the Moslem poets are fond of comparing to long leaves, as vine leaves and palm branches; as, on the other hand, the thick leafy wood is called (vid., under Is 7:20) comata silva (cf. Oudendorp's Apuleii Metam. p. 744). Grδtz, proceeding on the supposition of the existence of Persian words in the Song, regards כרמל as the name of a colour; but (1) crimson is designated in the Heb.-Pers. not כרמל, but כרמיל, instead of תולעת שׁני (vid., under Is 1:18; Prov 31:21); (2) if the hair of the head (if ראשׁך might be directly understood of this) may indeed be compared to the glistening of purple, not, however, to the listening of carmese or scarlet, then red and not black hair must be meant. But it is not the locks of hair, but the hair in locks that is meant. From this the eulogium finally passes to the hair of the head itself.
5ab The flowing hair of thy head like purple -
A king fettered by locks.
Hitzig supposes that כרמל reminded the poet of כּרמיל (carmese), and that thus he hit upon ארגּמן (purple); but one would rather think that Carmel itself would immediately lead him to purple, for near this promontory is the principal place where purple shell-fish are found (Seetzen's Reisen, IV 277 f.). דּלּה (from דּלל, to dangle, to hang loose, Job 28:4, Arab. tadladal) is res pendula, and particularly coma pendula. Hengst. remarks that the "purple" has caused much trouble to those who understand by דלה the hair of the head. He himself, with Gussetius, understand by it the temples, tempus capitis; but the word רקּה is used (Song 4:3) for "temples," and "purple-like" hair hanging down could occasion trouble only to those who know not how to distinguish purple from carmese. Red purple, ארגּמן (Assyr. argamannu, Aram., Arab., Pers., with departure from the primary meaning of the word, ארגּון ,drow eht), which derives this name from רגם = רקם, material of variegated colour, is dark-red, and almost glistening black, as Pliny says (Hist. Nat. ix. 135): Laus ei (the Tyrian purple) summa in colore sanguinis concreti, nigricans adspectu idemque suspectu (seen from the side) refulgens, unde et Homero purpureus dicitur sanguis. The purple hair of Nisus does not play a part in myth alone, but beautiful shining dark black hair is elsewhere also called purple, e.g., πυρφύρεος πλόκαμος in Lucian, πορφυραῖ χαῖται in Anacreon. With the words "like purple," the description closes; and to this the last characteristic distinguishing Shulamith there is added the exclamation: "A king fettered by locks!" For רהטים, from רהט, to run, flow, is also a name of flowing locks, not the ear-locks (Hitz.), i.e., long ringlets flowing down in front; the same word (Song 1:17) signifies in its North Palest. form רחיט (Chethı̂b), a water-trough, canalis. The locks of one beloved are frequently called in erotic poetry "the fetters" by which the lover is held fast, for "love wove her net in alluring ringlets" (Deshmi in Joseph and Zuleika).
(Note: Compare from the same poet: "Alas! thy braided hair, a heart is in every curl, and a dilemma in every ring" (Deut. Morg. Zeit. xxiv. 581).)
Goethe in his Westst. Divan presents as a bold yet moderate example: "There are more than fifty hooks in each lock of thy hair;" and, on the other hand, one offensively extravagant, when it is said of a Sultan: "In the bonds of thy locks lies fastened the neck of the enemy." אסוּר signifies also in Arab. frequently one enslaved by love: asîruha is equivalent to her lov.
(Note: Samaschshari, Mufaṣṣal, p. 8.)
The mention of the king now leads from the imagery of a dance to the scene which follows, where we again hear the king's voice. The scene and situation are now manifestly changed. We are transferred from the garden to the palace, where the two, without the presence of any spectators, carry on the following dialogue.
Geneva 1599
Thy head upon thee [is] like Carmel, and the hair of thy head like purple; the king [is] (c) held captive by [its] locks of hair.
(c) He delights to come near you, and to be in your company.
John Gill
Thine head upon thee is like Carmel,.... Set with hair, thick and long, as Carmel with plants and trees. Now Christ is the church's Head in various senses; he is her federal and representative Head in eternity and time; her political Head, as a King to his subjects; an economical Head, as the husband to the wife, as parents to their children, and a master to servants; and, as such, may be compared to Carmel; for the multitude dependent on him, whom he represents, and is connected with under various relations; for his height, being higher than the kings of the earth, and all other heads; and for fruitfulness, all the fruits of the church, and of all true believers, coming from him. Some render the word, "as crimson", or "scarlet" (b); which may set forth his royal dignity and majesty, this colour being wore by kings and great personages; or the ardent love of Christ to his body, the church, and the members of it; or his bloody sufferings for them;
and the hair of thine head like purple; purple coloured hair has been in great esteem. Of this colour was the hair of King Nysus, according to the fable (c); and so the hair of Evadne, and of the Muses (d), were of a violet colour; the hair of Ulysses is said (e) to be like to the hyacinth flower, which is of a purple or violet colour; and Milton (f) calls the first Adam's hair hyacinthine locks; and here, in a figurative sense, the second Adam's hair is said to be like purple. By which believers that grow on Christ, the Head of the church, nay be meant, who have their dependence on him, and their strength and nourishment from him; see Song 4:1; and these may be said to be like "purple", because of their royal dignity, being made kings unto God by Christ; and because of their being washed in the purple blood of Christ; and because of the sufferings they endure for his sake; and especially such may be so compared, who have spilt their blood and laid down their lives on his account;
the king is held in the galleries; the same with the Head of the church, the King of Zion, and King of saints, whose kingdom is a spiritual and everlasting one: and by the "galleries" in which he is held may be meant the ordinances of the Gospel; where Christ and his people walk and converse together; where he discloses the secrets of his heart to them, leads them into a further acquaintance with his covenant, and the blessings and promises of it; and from whence they have delightful views of his person and fulness; see the King in his beauty, and behold the good land which is afar off: the same word as here is rendered "rafters", and by some "canals", in Song 1:17; See Gill on Song 1:17. Now Christ being said to be "held in these galleries" may signify his fixed habitation in his house and ordinances; where he has promised to dwell, and delights to be; and where he is as it were fastened to them, and hatred in them.
(b) "veluti coccinum", Pagninus, Vatablus, Mercerus; "simile est coccineo", Junius & Tremellius; "est ut coccus", Piscator; so Ainsworth; "sicut carmesinum", Schindler. (c) Ovid. Metamorph. l. 8. Fab. 1. v. 301. De Arte Amandi, l. 1. & de Remed. Amor. l. 1. v. 68. Hygin. Fab. 198. Pausan. Attica, p. 33. (d) Pindar. Olymp. Ode 6. Pyth. Ode 1. v. 2. (e) Homer. Odyss. 6. v. 231. & 23. v. 155. (f) Paradise Lost, Book 4.
John Wesley
Carmel - Eminent and pleasant to the eye, and fruitful as mount Carmel was. Which may denote that her mind was replenished with knowledge, and other excellent gifts of the Holy Ghost. Purple - Which colour was anciently much esteemed. Is held - In which he walks, and having once espied thee, is unable to take off his eyes from thee.
Robert Jamieson, A. R. Fausset and David Brown
upon thee--the headdress "upon" her.
Carmel--signifying a well-cultivated field (Is 35:2). In Song 5:15 He is compared to majestic Lebanon; she here, to fruitful Carmel. Her headdress, or crown (Ti2 4:8; 1Pet 5:4). Also the souls won by her (Th1 2:19-20), a token of her fruitfulness.
purple--royalty (Rev_ 1:6). As applied to hair, it expresses the glossy splendor of black hair (literally, "pendulous hair") so much admired in the East (Song 4:1). While the King compares her hair to the flowering hair of goats (the token of her subjection), the daughters of Jerusalem compare it to royal purple.
galleries--(so Song 1:17, Margin; Rev_ 21:3). But MAURER translates here, "flowing ringlets"; with these, as with "thongs" (so LEE, from the Arabic translates it) "the King is held" bound (Song 6:5; Prov 6:25). Her purple crowns of martyrdom especially captivated the King, appearing from His galleries (Acts 7:55-56). As Samson's strength was in his locks (Judg 16:17). Here first the daughters see the King themselves.
7:67:6: Քանի՞ գեղեցկացար՝ եւ քանի՞ քաղցրացար, սէր ՚ի փափկութեան քում[8716]։ [8716] Ոմանք. Քանզի գեղեցկացար, եւ զի հեշտալի եղեր, սէր ՚ի փափ՛՛։
6 Որքա՜ն գեղեցիկ, որքա՜ն քաղցր ես դու, սէ՛ր իմ, քո քնքշութեան մէջ:
6 Ո՜րչափ գեղեցիկ եւ ո՜րչափ քաղցր ես, Իմ փափկալի՛ց սիրուհիս։
Քանի՜ գեղեցկացար եւ քանի՜ քաղցրացար, սէր ի փափկութեան քում:

7:6: Քանի՞ գեղեցկացար՝ եւ քանի՞ քաղցրացար, սէր ՚ի փափկութեան քում[8716]։
[8716] Ոմանք. Քանզի գեղեցկացար, եւ զի հեշտալի եղեր, սէր ՚ի փափ՛՛։
6 Որքա՜ն գեղեցիկ, որքա՜ն քաղցր ես դու, սէ՛ր իմ, քո քնքշութեան մէջ:
6 Ո՜րչափ գեղեցիկ եւ ո՜րչափ քաղցր ես, Իմ փափկալի՛ց սիրուհիս։
zohrab-1805▾ eastern-1994▾ western am▾
7:67:7 Как ты прекрасна, как привлекательна, возлюбленная, твоею миловидностью!
7:6 κεφαλή κεφαλη head; top σου σου of you; your ἐπὶ επι in; on σὲ σε.1 you ὡς ως.1 as; how Κάρμηλος καρμηλος and; even πλόκιον πλοκιον head; top σου σου of you; your ὡς ως.1 as; how πορφύρα πορφυρα purple βασιλεὺς βασιλευς monarch; king δεδεμένος δεω bind; tie ἐν εν in παραδρομαῖς παραδρομη running beside
7:6 מַה־ mah- מָה what יָּפִית֙ yyāfîṯ יפה be beautiful וּ û וְ and מַה־ mah- מָה what נָּעַ֔מְתְּ nnāʕˈamt נעם be pleasant אַהֲבָ֖ה ʔahᵃvˌā אֲהָבָה love בַּ ba בְּ in † הַ the תַּֽעֲנוּגִֽים׃ ttˈaʕᵃnûḡˈîm תַּעֲנוּג comfort
7:6. quam pulchra es et quam decora carissima in deliciisHow beautiful art thou, and how comely, my dearest, in delights!
6. How fair and how pleasant art thou, O love, for delights!
7:6. Most beloved one, how beautiful you are, and how graceful in delights!
7:6. How fair and how pleasant art thou, O love, for delights!
How fair and how pleasant art thou, O love, for delights:

7:7 Как ты прекрасна, как привлекательна, возлюбленная, твоею миловидностью!
7:6
κεφαλή κεφαλη head; top
σου σου of you; your
ἐπὶ επι in; on
σὲ σε.1 you
ὡς ως.1 as; how
Κάρμηλος καρμηλος and; even
πλόκιον πλοκιον head; top
σου σου of you; your
ὡς ως.1 as; how
πορφύρα πορφυρα purple
βασιλεὺς βασιλευς monarch; king
δεδεμένος δεω bind; tie
ἐν εν in
παραδρομαῖς παραδρομη running beside
7:6
מַה־ mah- מָה what
יָּפִית֙ yyāfîṯ יפה be beautiful
וּ û וְ and
מַה־ mah- מָה what
נָּעַ֔מְתְּ nnāʕˈamt נעם be pleasant
אַהֲבָ֖ה ʔahᵃvˌā אֲהָבָה love
בַּ ba בְּ in
הַ the
תַּֽעֲנוּגִֽים׃ ttˈaʕᵃnûḡˈîm תַּעֲנוּג comfort
7:6. quam pulchra es et quam decora carissima in deliciis
How beautiful art thou, and how comely, my dearest, in delights!
6. How fair and how pleasant art thou, O love, for delights!
7:6. Most beloved one, how beautiful you are, and how graceful in delights!
7:6. How fair and how pleasant art thou, O love, for delights!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:6: How fair and how pleasant - Thou art every way beautiful, and in every respect calculated to inspire pleasure and delight.
Song of Solomon (Canticles) 7:7
Albert Barnes: Notes on the Bible - 1834
7:6
A general sentiment.
How fair, and what a charm hast thou,
O love! Among delightsome things!
Compare Sol 2:7, note; Sol 8:6-7, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:6: Sol 7:10, Sol 1:15, Sol 1:16, Sol 2:14, Sol 4:7, Sol 4:10; Psa 45:11; Isa 62:4, Isa 62:5; Zep 3:17
Song of Solomon (Canticles) 7:7
Carl Friedrich Keil and Franz Delitzsch

6 How beautiful art thou, and how charming,
O love, among delights!
Tit is a truth of all-embracing application which is here expressed. There is nothing more admirable than love, i.e., the uniting or mingling together of two lives, the one of which gives itself to the other, and so finds the complement of itself; nor than this self-devotion, which is at the same time self-enrichment. All this is true of earthly love, of which Walther v. d. Vogelweide says: "minne ist sweier herzen wnne" love is the joy of two hearts, and it is true also of heavenly love; the former surpasses all earthly delights (also such as are purely sensuous, Eccles 2:8), and the latter is, as the apostle expresses himself in his spiritual "Song of Songs," 1Cor 13:13, in relation to faith and hope, "greater than these," greater than both of them, for it is their sacred, eternal aim. In יפית it is indicated that the idea, and in נעמתּ that the eudaemonistic feature of the human soul attains its satisfaction in love. The lxx, obliterating this so true and beautiful a promotion of love above all other joys, translate ἐν ταῖς τρυφαῖς σου (in the enjoyment which thou impartest). The Syr., Jerome, and others also rob the Song of this its point of light and of elevation, by reading אהמה O beloved! instead of אהבה. The words then declare (yet contrary to the spirit of the Hebrew language, which knows neither אהוּמה nor אהוּמתי as vocat.) what we already read at Song 4:10; while, according to the traditional form of the text, they are the prelude of the love-song, to love as such, which is continued in Song 8:6.
John Gill
How fair and how pleasant art thou, O love, for delights! These are the words of the King in the galleries, wondering at the church's beauty, it being incomparable and inexpressible, it could not be said well how great it was; and expressing the strength of his love to her, which was invariably the same as ever. Of the "fairness" of the church, and of this title, "love", see Song 1:9; and here she is said also to be "pleasant" to him, as his spouse and bride, in whom he takes infinite delight and pleasure, loving her with a love of complacency and delight; and therefore adds, "for delights", which he had in her before the world was, Prov 8:31. She was all delight (g) to him; her words, her actions and gestures, her comely countenance, her sweet and pleasant voice in prayer and praise, her ravishing looks of faith and love, her heavenly airs, and evangelic walk; in all which she appeared beautiful and delightful, beyond all human thought and expression.
(g) "Meae deliciae", Plauti Stichus, Act. 5. Sc. 5.
John Wesley
Delights - For those various lovely features which, are in thee.
Robert Jamieson, A. R. Fausset and David Brown
Nearer advance of the daughters to the Church (Acts 2:47; Acts 5:13, end). Love to her is the first token of love to Him (1Jn 5:1, end).
delights--fascinating charms to them and to the King (Song 7:5; Is 62:4, Hephzi-bah). Hereafter, too (Zeph 3:17; Mal 3:12; Rev_ 21:9).
7:77:7: Նմանեցաւ մեծութիւն քո արմաւենւոյ, եւ ստինք քո ողկուզաց։
7 Քո հասակը նման է արմաւենու, իսկ ստինքներդ՝ ողկոյզների:
7 Քու հասակդ՝ արմաւենիի Ու ստինքներդ ողկոյզներու կը նմանին։
Նմանեցաւ [123]մեծութիւն քո արմաւենւոյ, եւ ստինք քո ողկուզաց:

7:7: Նմանեցաւ մեծութիւն քո արմաւենւոյ, եւ ստինք քո ողկուզաց։
7 Քո հասակը նման է արմաւենու, իսկ ստինքներդ՝ ողկոյզների:
7 Քու հասակդ՝ արմաւենիի Ու ստինքներդ ողկոյզներու կը նմանին։
zohrab-1805▾ eastern-1994▾ western am▾
7:77:8 Этот стан твой похож на пальму, и груди твои на виноградные кисти.
7:7 τί τις.1 who?; what? ὡραιώθης ωραιουμαι and; even τί τις.1 who?; what? ἡδύνθης ηδυνω love ἐν εν in τρυφαῖς τρυφη self-indulgence σου σου of you; your
7:7 זֹ֤את zˈōṯ זֹאת this קֹֽומָתֵךְ֙ qˈômāṯēḵ קֹומָה height דָּֽמְתָ֣ה dˈāmᵊṯˈā דמה be like לְ lᵊ לְ to תָמָ֔ר ṯāmˈār תָּמָר date-palm וְ wᵊ וְ and שָׁדַ֖יִךְ šāḏˌayiḵ שַׁד breast לְ lᵊ לְ to אַשְׁכֹּלֹֽות׃ ʔaškōlˈôṯ אֶשְׁכֹּול grape
7:7. statura tua adsimilata est palmae et ubera tua botrisThy stature is like to a palm tree, and thy breasts to clusters of grapes.
7. This thy stature is like to a palm tree, and thy breasts to clusters .
7:7. Your stature is comparable to the palm tree, and your breasts to clusters of grapes.
7:7. This thy stature is like to a palm tree, and thy breasts to clusters [of grapes].
This thy stature is like to a palm tree, and thy breasts to clusters:

7:8 Этот стан твой похож на пальму, и груди твои на виноградные кисти.
7:7
τί τις.1 who?; what?
ὡραιώθης ωραιουμαι and; even
τί τις.1 who?; what?
ἡδύνθης ηδυνω love
ἐν εν in
τρυφαῖς τρυφη self-indulgence
σου σου of you; your
7:7
זֹ֤את zˈōṯ זֹאת this
קֹֽומָתֵךְ֙ qˈômāṯēḵ קֹומָה height
דָּֽמְתָ֣ה dˈāmᵊṯˈā דמה be like
לְ lᵊ לְ to
תָמָ֔ר ṯāmˈār תָּמָר date-palm
וְ wᵊ וְ and
שָׁדַ֖יִךְ šāḏˌayiḵ שַׁד breast
לְ lᵊ לְ to
אַשְׁכֹּלֹֽות׃ ʔaškōlˈôṯ אֶשְׁכֹּול grape
7:7. statura tua adsimilata est palmae et ubera tua botris
Thy stature is like to a palm tree, and thy breasts to clusters of grapes.
7. This thy stature is like to a palm tree, and thy breasts to clusters .
7:7. Your stature is comparable to the palm tree, and your breasts to clusters of grapes.
7:7. This thy stature is like to a palm tree, and thy breasts to clusters [of grapes].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
7:7: Like to a palm tree - Which is remarkably straight, taper, and elegant.
And thy breasts to clusters of grapes - Dates are the fruit of the palm tree; they grow in clusters; and it is these, not grapes, which are intended.
Song of Solomon (Canticles) 7:8
Albert Barnes: Notes on the Bible - 1834
7:7
This thy stature - The king now addresses the bride, comparing her to palm, vine, and apple-tree for nobility of form and pleasantness of fruit; and the utterances of her mouth to sweetest wine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:7: thy stature: Psa 92:12; Jer 10:5; Eph 4:13
thy breasts: Sol 7:3, Sol 7:8, Sol 1:13, Sol 4:5, Sol 8:8; Isa 66:10; Eph 3:17
Song of Solomon (Canticles) 7:8
Carl Friedrich Keil and Franz Delitzsch

When Solomon now looks on the wife of his youth, she stands before him like a palm tree with its splendid leaf-branches, which the Arabians call ucht insn (the sisters of men); and like a vine which climbs up on the wall of the house, and therefore is an emblem of the housewife, Ps 128:3.
7 Thy stature is like the palm tree;
And thy breasts clusters.
8 I thought: I will climb the palm,
Grasp its branches;
And thy breasts shall be to me
As clusters of the vine,
And the breath of thy nose like apples,
Shulamith stands before him. As he surveys her from head to foot, he finds her stature like the stature of a slender, tall date-palm, and her breasts like the clusters of sweet fruit, into which, in due season its blossoms are ripened. That קומתך (thy stature) is not thought of as height apart from the person, but as along with the person (cf. Ezek 13:18), scarcely needs to be remarked. The palm derives its name, tāmār, from its slender stem rising upwards (vid., under Is 17:9; Is 61:6). This name is specially given to the Phoenix dactylifera, which is indigenous from Egypt to India, and which is principally cultivated (vid., under Gen 14:7), the female flowers of which, set in panicles, develope into large clusters of juicy sweet fruit. These dark-brown or golden-yellow clusters, which crown the summit of the stem and impart a wonderful beauty to the appearance of the palm, especially when seen in the evening twilight, are here called אשׁוכלות (connecting form at Deut 32:32), as by the Arabians 'ithkal, plur. 'ithakyl (botri dactylorum). The perf. דּמתה signifies aequata est = aequa est; for דּמה, R. דם, means, to make or to become plain, smooth, even. The perf. אמרתּי, on the other hand, will be meant retrospectively. As an expression of that which he just now purposed to do, it would be useless; and thus to notify with emphasis anything beforehand is unnatural and contrary to good taste and custom. But looking back, he can say that in view of this august attractive beauty the one thought filled him, to secure possession of her and of the enjoyment which she promised; as one climbs (עלה with בּ, as Ps 24:3) a palm tree and seizes (אחז, fut. אחז, and אאחז with בּ, as at Job 23:11) its branches (סנסנּים, so called, as it appears,
(Note: Also that סנסן is perhaps equivalent to סלסל (זלזל, תלתל), to wave hither and thither, comes here to view.)
after the feather-like pointed leaves proceeding from the mid-rib on both sides), in order to break off the fulness of the sweet fruit under its leaves. As the cypress (sarwat), so also the palm is with the Moslem poets the figure of a loved one, and with the mystics, of God;
(Note: Vid., Hfiz, ed. Brockhaus, II p. 46.)
and accordingly the idea of possession is here particularly intended. ויהיוּ־נא denotes what he then thought and aimed at. Instead of בּתּמר, Song 7:9, the punctuation בּתּמר is undoubtedly to be preferred. The figure of the palm tree terminates with the words, "will grasp its branches." It was adequate in relation to stature, but less so in relation to the breasts; for dates are of a long oval form, and have a stony kernel. Therefore the figure departs from the date clusters to that of grape clusters, which are more appropriate, as they swell and become round and elastic the more they ripen. The breath of the nose, which is called אף, from breathing hard, is that of the air breathed, going in and out through it; for, as a rule, a man breathes through his nostrils with closed mouth. Apples present themselves the more naturally for comparison, that the apple has the name תּפּוּח (from נפח, after the form תּמכוּף), from the fragrance which it exhales.
John Gill
This thy stature is like to a palm tree,.... Made up of the above parts commended, and others had in view, as appears from the relative "this". The word for "stature" properly signifies height, tallness, and erectness; and which were reckoned agreeable in women, as well as men; See Gill on 1Kings 9:2; hence methods are often made use of to make them look taller, as by their head dresses, their shoes, and by stretching out their necks, Is 3:16; and the simile of a tree is not an improper one: and so Galatea is, for height and tallness, compared to an alder and to a plane tree (h); and Helena, to a cypress tree in a garden (i), on the same account; and here the church to a palm tree: the Egyptian palm tree is said to be the best (k); and if Solomon here has any reference to Pharaoh's daughter, his wife, he might think of that, which is described
"of body straight, high, round, and slender (l),''
and fitly expresses a good shape and stature. The church's stature is no other than the "stature of the fulness of Christ", Eph 4:13; which will be attained unto when all the elect are gathered in, and every member joined to the body, and all filled with the gifts and graces of the spirit designed for them, and are grown up to a just proportion in the body; and in such a state Christ seems to view his church, and so commends her by this simile: saints are oftentimes compared to palm trees in Scripture on other accounts; see Ps 92:12;
and thy breasts to clusters of grapes; on a vine which might be planted by and run up upon a palm tree, as Aben Ezra suggests: though rather clusters of dates, the fruit of the palm tree, are designed, since this fruit, as Pliny (m) observes, grows in clusters; and to clusters of the vine the church's breasts are compared in Song 7:8. And by these "breasts" may be meant either the ministers of the Gospel, who communicate the sincere milk of the word to souls; and may be compared to clusters for their numbers, when there is plenty of them, which is a great mercy to the church; and for their unity, likeness, and agreement in their work, in their ministrations, and in the doctrine they preach, though their gifts may be different; or else the two Testaments, full of the milk of the word; and comparable to "clusters" of grapes or dates, because of the many excellent doctrines and precious promises in them; which, when pressed by hearing, reading, meditation, and prayer, yield both delight and nourishment to the souls of men. Some think the two ordinances of the Gospel, baptism and the Lord's supper, are intended, which are breasts of consolation; and, when the presence of Christ, and the manifestations of his love, are enjoyed in them, they afford much pleasure and satisfaction; and as those breasts are full in themselves, they are beautiful in the eye of Christ, and as such commended; See Gill on Song 4:5.
(h) Ovid. Metamorph. l. 13. Fab. 8. (i) Theocrit. Idyll. 18. v. 30. (k) A. Gellii Nect. Attic. l. 7. c. 16. Vid. Strabo. Geograph. l. 17. p. 563. (l) Sandys's Travels, l. 2. p. 79. (m) Nat. Hist. l. 13. c. 4.
John Wesley
Palm - tree - Tall and strait, or upright. And he seems to mention the palm - tree, rather than any other, because it is constantly green and flourishing, and grows upward in spite of all pressures.
Robert Jamieson, A. R. Fausset and David Brown
palm tree-- (Ps 92:12). The sure sign of water near (Ex 15:27; Jn 7:38).
clusters--not of dates, as MOODY STUART thinks. The parallelism (Song 7:8), "clusters of the vine," shows it is here clusters of grapes. Vines were often trained (termed "wedded") on other trees.
7:87:8: Ասացեր՝ թէ ելի՛ց յարմաւենին, բո՛ւռն հարից զբարձրութեանց նորա։ Եւ եղիցին ստինք քո իբրեւ զողկոյզս որթոյ. եւ հոտ ըռնգաց քոց իբրեւ զխնձո՛ր[8717]. [8717] Բազումք. Ասացի ելից ՚ի վերայ արմաւենւոյն. կամ՝ ՚ի վեր յարմաւենին, կալայց զբարձրութենէ նորա։
8 Ասացի. “Բարձրանամ արմաւենու վրայ, ձեռքս ձգեմ նրա ճիւղերին, եւ թող քո ստինքները լինեն խաղողի ողկոյզների պէս, քո ռունգերի շունչը՝ խնձորի հոտի նման, եւ քո կոկորդը՝ ազնիւ գինու պէս”»: Հարսն ասում է դուստրերին եւ թագուհիներին.
8 Ըսի, Արմաւենիին վրայ ելլեմ, Անոր ոստերուն փակչիմ։Քու ստինքներդ՝ խաղողի ողկոյզներու պէս Ու ռնգունքներուդ հոտը խնձորներու հոտին պէս թող ըլլայ։
Ասացի թէ` Ելից յարմաւենին, բուռն հարից [124]զբարձրութեանց նորա. եւ եղիցին ստինք քո իբրեւ զողկոյզս որթոյ, եւ հոտ ռնգաց քոց իբրեւ զխնձոր:

7:8: Ասացեր՝ թէ ելի՛ց յարմաւենին, բո՛ւռն հարից զբարձրութեանց նորա։ Եւ եղիցին ստինք քո իբրեւ զողկոյզս որթոյ. եւ հոտ ըռնգաց քոց իբրեւ զխնձո՛ր[8717].
[8717] Բազումք. Ասացի ելից ՚ի վերայ արմաւենւոյն. կամ՝ ՚ի վեր յարմաւենին, կալայց զբարձրութենէ նորա։
8 Ասացի. “Բարձրանամ արմաւենու վրայ, ձեռքս ձգեմ նրա ճիւղերին, եւ թող քո ստինքները լինեն խաղողի ողկոյզների պէս, քո ռունգերի շունչը՝ խնձորի հոտի նման, եւ քո կոկորդը՝ ազնիւ գինու պէս”»: Հարսն ասում է դուստրերին եւ թագուհիներին.
8 Ըսի, Արմաւենիին վրայ ելլեմ, Անոր ոստերուն փակչիմ։Քու ստինքներդ՝ խաղողի ողկոյզներու պէս Ու ռնգունքներուդ հոտը խնձորներու հոտին պէս թող ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:87:9 Подумал я: влез бы я на пальму, ухватился бы за ветви ее; и груди твои были бы вместо кистей винограда, и запах от ноздрей твоих, как от яблоков;
7:8 τοῦτο ουτος this; he μέγεθός μεγεθος magnitude; greatness σου σου of you; your ὡμοιώθη ομοιοω like; liken τῷ ο the φοίνικι φοινιξ.1 palm tree; palm καὶ και and; even οἱ ο the μαστοί μαστος breast σου σου of you; your τοῖς ο the βότρυσιν βοτρυς cluster
7:8 אָמַ֨רְתִּי֙ ʔāmˈartî אמר say אֶעֱלֶ֣ה ʔeʕᵉlˈeh עלה ascend בְ vᵊ בְּ in תָמָ֔ר ṯāmˈār תָּמָר date-palm אֹֽחֲזָ֖ה ʔˈōḥᵃzˌā אחז seize בְּ bᵊ בְּ in סַנְסִנָּ֑יו sansinnˈāʸw סַנְסִנָּה date-fruit וְ wᵊ וְ and יִֽהְיוּ־ yˈihyû- היה be נָ֤א nˈā נָא yeah שָׁדַ֨יִךְ֙ šāḏˈayiḵ שַׁד breast כְּ kᵊ כְּ as אֶשְׁכְּלֹ֣ות ʔeškᵊlˈôṯ אֶשְׁכֹּול grape הַ ha הַ the גֶּ֔פֶן ggˈefen גֶּפֶן vine וְ wᵊ וְ and רֵ֥יחַ rˌêₐḥ רֵיחַ scent אַפֵּ֖ךְ ʔappˌēḵ אַף nose כַּ ka כְּ as † הַ the תַּפּוּחִֽים׃ ttappûḥˈîm תַּפּוּחַ apple-tree
7:8. dixi ascendam in palmam adprehendam fructus eius et erunt ubera tua sicut botri vineae et odor oris tui sicut malorumI said: I will go up into the palm tree, and will take hold of the fruit thereof: and thy breasts shall be as the clusters of the vine: and the odour of thy mouth like apples.
8. I said, I will climb up into the palm tree, I will take hold of the branches thereof: let thy breasts be as clusters of the vine, and the smell of thy breath like apples;
7:8. Groom: I said, I will ascend to the palm tree, and take hold of its fruit. And your breasts will be like clusters of grapes on the vine. And the fragrance of your mouth will be like apples.
7:8. I said, I will go up to the palm tree, I will take hold of the boughs thereof: now also thy breasts shall be as clusters of the vine, and the smell of thy nose like apples;
I said, I will go up to the palm tree, I will take hold of the boughs thereof: now also thy breasts shall be as clusters of the vine, and the smell of thy nose like apples:

7:9 Подумал я: влез бы я на пальму, ухватился бы за ветви ее; и груди твои были бы вместо кистей винограда, и запах от ноздрей твоих, как от яблоков;
7:8
τοῦτο ουτος this; he
μέγεθός μεγεθος magnitude; greatness
σου σου of you; your
ὡμοιώθη ομοιοω like; liken
τῷ ο the
φοίνικι φοινιξ.1 palm tree; palm
καὶ και and; even
οἱ ο the
μαστοί μαστος breast
σου σου of you; your
τοῖς ο the
βότρυσιν βοτρυς cluster
7:8
אָמַ֨רְתִּי֙ ʔāmˈartî אמר say
אֶעֱלֶ֣ה ʔeʕᵉlˈeh עלה ascend
בְ vᵊ בְּ in
תָמָ֔ר ṯāmˈār תָּמָר date-palm
אֹֽחֲזָ֖ה ʔˈōḥᵃzˌā אחז seize
בְּ bᵊ בְּ in
סַנְסִנָּ֑יו sansinnˈāʸw סַנְסִנָּה date-fruit
וְ wᵊ וְ and
יִֽהְיוּ־ yˈihyû- היה be
נָ֤א nˈā נָא yeah
שָׁדַ֨יִךְ֙ šāḏˈayiḵ שַׁד breast
כְּ kᵊ כְּ as
אֶשְׁכְּלֹ֣ות ʔeškᵊlˈôṯ אֶשְׁכֹּול grape
הַ ha הַ the
גֶּ֔פֶן ggˈefen גֶּפֶן vine
וְ wᵊ וְ and
רֵ֥יחַ rˌêₐḥ רֵיחַ scent
אַפֵּ֖ךְ ʔappˌēḵ אַף nose
כַּ ka כְּ as
הַ the
תַּפּוּחִֽים׃ ttappûḥˈîm תַּפּוּחַ apple-tree
7:8. dixi ascendam in palmam adprehendam fructus eius et erunt ubera tua sicut botri vineae et odor oris tui sicut malorum
I said: I will go up into the palm tree, and will take hold of the fruit thereof: and thy breasts shall be as the clusters of the vine: and the odour of thy mouth like apples.
8. I said, I will climb up into the palm tree, I will take hold of the branches thereof: let thy breasts be as clusters of the vine, and the smell of thy breath like apples;
7:8. Groom: I said, I will ascend to the palm tree, and take hold of its fruit. And your breasts will be like clusters of grapes on the vine. And the fragrance of your mouth will be like apples.
7:8. I said, I will go up to the palm tree, I will take hold of the boughs thereof: now also thy breasts shall be as clusters of the vine, and the smell of thy nose like apples;
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Adam Clarke: Commentary on the Bible - 1831
7:8: I will go up to the palm tree - I will take hold on the boughs of this tree, and climb up by them, in order to gather the clusters of dates at the top. The rubric here in the old MS. interprets this of the cross of Christ.
Song of Solomon (Canticles) 7:9
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:8: I will go: Sol 4:16, Sol 5:1; Jer 32:41; Joh 14:21-23
the smell: Sol 1:3, Sol 2:3; Co2 2:14
Song of Solomon (Canticles) 7:9
John Gill
I said, I will go up to the palm tree,.... Which is easy of ascent; having, in the bark of the trunk or body of the tree, rings like steps, whereby the eastern people climb it with incredible swiftness, as Pliny (n) relates: these steps are made by the lower boughs being lopped off, whose knots, or "pollices", as Dr. Shaw (o) calls them, being gradually left upon the trunk of the tree, serve, like so many rungs of a ladder, to climb up the tree; either to fecundate it, or to lop it, or to gather the fruit; and Lucian says (p),
"those that have seen how men get up into palm trees, in Arabia, Egypt, and other places, must needs understand what he says about climbing the Phalli, in the temple of Hierapolis in Syria, he is describing.''
By the "palm tree" may be meant the church militant, who yet gets the victory over all her enemies, of which the palm tree is an emblem; and Christ's "going up" to it is expressive of his right to it, and property in it, which he has by his Father's gift, his own purchase, and the power of his grace, and may go up to it when he pleases; also of his presence with his church, and of the delight he takes in her, viewing her stature, fruit, and flourishing circumstances;
I will take hold of the boughs thereof; either to crop them, the tops of them, which, of the first year's growth, are very tender and sweet, and may be eaten (q); the top of the palm tree is said to be very sweet (r); and which some call the "cerebrum", or brain of it, and is spoken of as very pleasant and nourishing (s): or to gather the fruit on them; his own grace in exercise, and good works performed under the influence of it; see Song 4:16; or to prune them; which he does by the ministry of the word, reproving sin, and refuting error; and, by afflictive providences, purging away sin; and by suffering persecution to befall his churches, whereby he clears them of carnal professors, and lops off withered and fruitless branches;
now also thy breasts shall be as clusters of the vine; round, full, soft, and succulent, like the berries of the vine tree, the grapes that grow in clusters on it; of these; see Gill on Song 7:7;
and the smell of thy nose like apples; See Gill on Song 7:4. Here it may denote the inward constitution and outward conduct of the church, which were sound and healthful; she had an inward principle of grace, from whence proceeded a savoury conduct, a savoury breath, a holy breathing after divine and spiritual things: or it may intend the things she had a savour of, as divine truths and excellent doctrines, comparable to "apples", Song 2:5; and all spiritual and heavenly things, when they have the presence of Christ, and the quickening influences of his Spirit.
(n) Ibid. So Sandys's Travels, l. 2. p. 79. (o) Travels, tom. 1. p. 142. Edit. 2. (p) De Dea Syria. (q) Vid. Buxtorf. Lex. Talmud. in rad. col. 2005. (r) Plutarch. de San. Tuend. vol. 2. p. 133. Plin. Nat. Hist. l. 13. c. 4. (s) Athenaei Deipnosophist. l. 2. c. 28. p. 71.
John Wesley
I said - Within myself, I resolved. I will - Climb up, that so I may take hold of the boughs, which do not grow out of the sides, as in other trees, but only at the top of it. Take hold - Partly to prune and dress them, and partly to gather the fruit. The smell - Of thy breath; which is often called the breath of a man's nostrils.
Robert Jamieson, A. R. Fausset and David Brown
The daughters are no longer content to admire, but resolve to lay hold of her fruits, high though these be. The palm stem is bare for a great height, and has its crown of fruit-laden boughs at the summit. It is the symbol of triumphant joy (Jn 12:13); so hereafter (Rev_ 7:9).
breasts-- (Is 66:11).
the vine--Jesus Christ (Hos 14:7, end; Jn 15:1).
nose--that is, breath; the Holy Ghost breathed into her nostrils by Him, whose "mouth is most sweet" (Song 5:16).
apples--citrons, off the tree to which He is likened (Song 2:3).
7:97:9: եւ կոկորդ քո իբրեւ զգինի ազնիւ։ Երթեալ զհետ եղբօրորդւոյ իմոյ յուղղութիւնս, բաւականեալ շրթամբք իմովք՝ եւ ատամամբք[8718]։ [8718] Ոմանք յաւելուն. Իբրեւ զգինի ազնիւ. հոտ խնձորոյ յըռընգունս քո, եւ համ գինւոյ ՚ի կոկորդի քում. Եւ երթեալ ընդ եղբօրորդւոյ իմոյ յուղղութիւն բաւական լեալ շր՛՛։
9 «Այն ուղիղ գնում է իմ սիրեցեալին՝ հոսելով ննջողների շրթների ատամների վրայ :
9 Քու համբոյրդ ազնիւ գինիի պէս է, Որ շիտակ կը վազէ իմ սիրականիս Ու քնացողներուն շրթունքները կը խօսեցնէ*։
[125]Կոկորդ քո իբրեւ զգինի ազնիւ: [126]Հարսնն ի դէմս դստերացն եւ թագուհեացն ասէ.`` Երթեալ զհետ [127]եղբօրորդւոյ իմոյ յուղղութիւնս, [128]բաւականեալ շրթամբք իմովք եւ ատամամբք:

7:9: եւ կոկորդ քո իբրեւ զգինի ազնիւ։ Երթեալ զհետ եղբօրորդւոյ իմոյ յուղղութիւնս, բաւականեալ շրթամբք իմովք՝ եւ ատամամբք[8718]։
[8718] Ոմանք յաւելուն. Իբրեւ զգինի ազնիւ. հոտ խնձորոյ յըռընգունս քո, եւ համ գինւոյ ՚ի կոկորդի քում. Եւ երթեալ ընդ եղբօրորդւոյ իմոյ յուղղութիւն բաւական լեալ շր՛՛։
9 «Այն ուղիղ գնում է իմ սիրեցեալին՝ հոսելով ննջողների շրթների ատամների վրայ :
9 Քու համբոյրդ ազնիւ գինիի պէս է, Որ շիտակ կը վազէ իմ սիրականիս Ու քնացողներուն շրթունքները կը խօսեցնէ*։
zohrab-1805▾ eastern-1994▾ western am▾
7:97:10 уста твои как отличное вино. Оно течет прямо к другу моему, услаждает уста утомленных.
7:9 εἶπα επω say; speak ἀναβήσομαι αναβαινω step up; ascend ἐν εν in τῷ ο the φοίνικι φοινιξ.1 palm tree; palm κρατήσω κρατεω seize; retain τῶν ο the ὕψεων υψος height; on high αὐτοῦ αυτος he; him καὶ και and; even ἔσονται ειμι be δὴ δη in fact μαστοί μαστος breast σου σου of you; your ὡς ως.1 as; how βότρυες βοτρυς cluster τῆς ο the ἀμπέλου αμπελος vine καὶ και and; even ὀσμὴ οσμη scent ῥινός ρις of you; your ὡς ως.1 as; how μῆλα μηλον apple; fruit
7:9 וְ wᵊ וְ and חִכֵּ֕ךְ ḥikkˈēḵ חֵךְ palate כְּ kᵊ כְּ as יֵ֥ין yˌên יַיִן wine הַ ha הַ the טֹּ֛וב ṭṭˈôv טֹוב perfume הֹולֵ֥ךְ hôlˌēḵ הלך walk לְ lᵊ לְ to דֹודִ֖י ḏôḏˌî דֹּוד beloved one לְ lᵊ לְ to מֵישָׁרִ֑ים mêšārˈîm מֵישָׁרִים uprightness דֹּובֵ֖ב dôvˌēv דבב flow שִׂפְתֵ֥י śifᵊṯˌê שָׂפָה lip יְשֵׁנִֽים׃ yᵊšēnˈîm יָשֵׁן sleeping
7:9. guttur tuum sicut vinum optimum dignum dilecto meo ad potandum labiisque et dentibus illius ruminandumThy throat like the best wine, worthy for my beloved to drink, and for his lips and his teeth to ruminate.
9. And thy mouth like the best wine, that goeth down smoothly for my beloved, gliding through the lips of those that are asleep.
7:9. Bride: Your throat is like the finest wine: wine worthy for my beloved to drink, and for his lips and teeth to contemplate.
7:9. And the roof of thy mouth like the best wine for my beloved, that goeth [down] sweetly, causing the lips of those that are asleep to speak.
And the roof of thy mouth like the best wine for my beloved, that goeth [down] sweetly, causing the lips of those that are asleep to speak:

7:10 уста твои как отличное вино. Оно течет прямо к другу моему, услаждает уста утомленных.
7:9
εἶπα επω say; speak
ἀναβήσομαι αναβαινω step up; ascend
ἐν εν in
τῷ ο the
φοίνικι φοινιξ.1 palm tree; palm
κρατήσω κρατεω seize; retain
τῶν ο the
ὕψεων υψος height; on high
αὐτοῦ αυτος he; him
καὶ και and; even
ἔσονται ειμι be
δὴ δη in fact
μαστοί μαστος breast
σου σου of you; your
ὡς ως.1 as; how
βότρυες βοτρυς cluster
τῆς ο the
ἀμπέλου αμπελος vine
καὶ και and; even
ὀσμὴ οσμη scent
ῥινός ρις of you; your
ὡς ως.1 as; how
μῆλα μηλον apple; fruit
7:9
וְ wᵊ וְ and
חִכֵּ֕ךְ ḥikkˈēḵ חֵךְ palate
כְּ kᵊ כְּ as
יֵ֥ין yˌên יַיִן wine
הַ ha הַ the
טֹּ֛וב ṭṭˈôv טֹוב perfume
הֹולֵ֥ךְ hôlˌēḵ הלך walk
לְ lᵊ לְ to
דֹודִ֖י ḏôḏˌî דֹּוד beloved one
לְ lᵊ לְ to
מֵישָׁרִ֑ים mêšārˈîm מֵישָׁרִים uprightness
דֹּובֵ֖ב dôvˌēv דבב flow
שִׂפְתֵ֥י śifᵊṯˌê שָׂפָה lip
יְשֵׁנִֽים׃ yᵊšēnˈîm יָשֵׁן sleeping
7:9. guttur tuum sicut vinum optimum dignum dilecto meo ad potandum labiisque et dentibus illius ruminandum
Thy throat like the best wine, worthy for my beloved to drink, and for his lips and his teeth to ruminate.
9. And thy mouth like the best wine, that goeth down smoothly for my beloved, gliding through the lips of those that are asleep.
7:9. Bride: Your throat is like the finest wine: wine worthy for my beloved to drink, and for his lips and teeth to contemplate.
7:9. And the roof of thy mouth like the best wine for my beloved, that goeth [down] sweetly, causing the lips of those that are asleep to speak.
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Adam Clarke: Commentary on the Bible - 1831
7:9: The roof of thy mouth like the best wine - The voice or conversation of the spouse is most probably what is meant.
Causing the lips of those that are asleep to speak - As good wine has a tendency to cause the most backward to speak fluently when taken in moderation; so a sight of thee, and hearing the charms of thy conversation, is sufficient to excite the most taciturn to speak, and even to become eloquent in thy praises.
Song of Solomon (Canticles) 7:10
Albert Barnes: Notes on the Bible - 1834
7:9
For my beloved, that goeth down sweetly - Words of the bride interrupting the king, and finishing his sentence, that goeth smoothly or pleasantly for my beloved. Compare Pro 23:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:9: the roof: Sol 2:14, Sol 5:16; Pro 16:24; Eph 4:29; Col 3:16, Col 3:17, Col 4:6; Heb 13:15
the best: Isa 62:8, Isa 62:9; Zac 9:15-17; Act 2:11-13, Act 2:46, Act 2:47, Act 4:31, Act 4:32, Act 16:30-34
sweetly: Heb. straightly
those that are asleep: or, the ancient, Sol 5:2; Rom 13:11; Th1 4:13, Th1 4:14; Rev 14:13
Song of Solomon (Canticles) 7:10
Carl Friedrich Keil and Franz Delitzsch

9aa And thy palate like the best wine.
יין הטּוב is wine of the good kind, i.e., the best, as רע אושׁת, Prov 6:24, a woman of a bad kind, i.e., a bad woman; the neut. thought of as adject. is both times the gen. of the attribute, as at Prov 24:25 it is the gen. of the substratum. The punctuation כּיּין הטּוב (Hitz.) is also possible; it gives, however, the common instead of the delicate poetical expression. By the comparison one may think of the expressions, jungere salivas oris (Lucret.) and oscula per longas jungere pressa moras (Ovid). But if we have rightly understood Song 4:11; Song 5:16, the palate is mentioned much rather with reference to the words of love which she whispers in his ears when embracing her. Only thus is the further continuance of the comparison to be explained, and that it is Shulamith herself who continues it.
9ab Which goes down for my beloved smoothly,
Which makes the lips of sleepers move.
The dramatic structure of the Song becomes here more strongly manifest than elsewhere before. Shulamith interrupts the king, and continues his words as if echoing them, but again breaks off. The lxx had here לדודי in the text. It might notwithstanding be a spurious reading. Hitzig suggests that it is erroneously repeated, as if from Song 7:11. Ewald also (Hohesl. p. 137) did that before, - Heiligstedt, as usual, following him. But, as Ewald afterwards objected, the line would then be "too short, and not corresponding to that which follows." But how shall לדודי now connect itself with Solomon's words? Ginsburg explains: "Her voice is not merely compared to wine, because it is sweet to everybody, but to such wine as would be sweet to a friend, and on that account is more valuable and pleasant." But that furnishes a thought digressing εἰς ἄλλο γένος; and besides, Ewald rightly remarks that Shulamith always uses the word דודי of her beloved, and that the king never uses it in a similar sense. He contends, however, against the idea that Shulamith here interrupts Solomon; for he replies to me (Jahrb. IV 75): "Such interruptions we certainly very frequently find in our ill-formed and dislocated plays; in the Song, however, not a solitary example of this is found, and one ought to hesitate in imagining such a thing." He prefers the reading לדּודים beloved ones, although possibly לדודי, with , abbreviated after the popular style of speech from m, may be the same word. But is this ledodim not a useless addition? Is excellent wine good to the taste of friends merely; and does it linger longer in the palate of those not beloved than of those loving? And is the circumstance that Shulamith interrupts the king, and carried forward his words, not that which frequently also occurs in the Greek drama, as e.g., Eurip. Phoenissae, v. 608? The text as it stands before us requires an interchange of the speakers, and nothing prevents the supposition of such an interchange. In this idea Hengstenberg for once agrees with us. The Lamed in ledodi is meant in the same sense as when the bride drinks to the bridegroom, using the expression ledodi. The Lamed in למישׁרים is that of the defining norm, as the Beth in במי, Prov 23:31, is that of the accompanying circumstance: that which tastes badly sticks in the palate, but that which tastes pleasantly glides down directly and smoothly. But what does the phrase וגו דּובב שׂף mean? The lxx translate by ἱκανούμενος χείλεσί μου καὶ ὀδοῦσιν, "accommodating itself (Sym. προστιθέμενος) to my lips and teeth." Similarly Jerome (omitting at least the false μου), labiisque et dentibus illius ad ruminandum, in which דּבּה, rumor, for דובב, seems to have led him to ruminare. Equally contrary to the text with Luther's translation: "which to my friend goes smoothly goes, and speaks of the previous year;" a rendering which supposes ישׁנים (as also the Venet.) instead of ישׁנים (good wine which, as it were, tells of former years), and, besides, disregards שׁפתי. The translation: "which comes at unawares upon the lips of the sleepers," accords with the language (Heiligst., Hitz.). But that gives no meaning, as if one understood by ישׁנים, as Gesen. and Ewald do, una in eodem toro cubantes; but in this case the word ought to have been שׁכבים. Since, besides, such a thing is known as sleeping through drink or speaking in sleep, but not of drinking in sleep, our earlier translation approves itself: which causes the lips of sleepers to speak. This interpretation is also supported by a proverb in the Talm. Jebamoth 97a, Jer. Moeed Katan, iii. 7, etc., which, with reference to the passage under review, says that if any one in this world adduces the saying of a righteous man in his name (רוחשׁות or מרחשׁות), שׂפתותיו דובבות בקבר. But it is an error inherited from Buxtorf, that דובבות means there loquuntur, and, accordingly, that דובב of this passage before us means loqui faciens. It rather means (vid., Aruch), bullire, stillare, manare (cogn. זב, טף, Syn. רחשׁ), since, as that proverb signifies, the deceased experiences an after-taste of his saying, and this experience expresses itself in the smack of the lips; and דּובב, whether it be part. Kal or Po. = מדובב, thus: brought into the condition of the overflowing, the after-experience of drink that has been partaken of, and which returns again, as it were, ruminando. The meaning "to speak" is, in spite of Parchon and Kimchi (whom the Venet., with its φθεγγόμενος, follows), foreign to the verb; for דּבּה also means, not discourse, but sneaking, and particularly sneaking calumny, and, generally, fama repens. The calumniator is called in Arab. dabûb, as in Heb. רכיל.
We now leave it undecided whether in דובב, of this passage before us, that special idea connected with it in the Gemara is contained; but the roots דב and זב are certainly cogn., they have the fundamental idea of a soft, noiseless movement generally, and modify this according as they are referred to that which is solid or fluid. Consequently דּבב, as it means in lente incedere (whence the bear has the name דּב), is also capable of being interpreted leniter se movere, and trans. leniter movere, according to which the Syr. here translates, quod commovet labia mea et dentes meos (this absurd bringing in of the teeth is from the lxx and Aq.), and the Targ. allegorizes, and whatever also in general is the meaning of the Gemara as far as it exchanges דובבות for רוחשות (vid., Levy under רחשׁ). Besides, the translations qui commovet and qui loqui facit fall together according to the sense. For when it is said of generous wine, that it makes the lips of sleepers move, a movement is meant expressing itself in the sleeper speaking. But generous wine is a figure of the love-responses of the beloved, sipped in, as it were, with pleasing satisfaction, which hover still around the sleepers in delightful dreams, and fill them with hallucinations.
John Gill
And the roof of thy mouth like the best wine,.... Which may intend, either her taste, as the word is rendered in Song 2:3; by which she can distinguish good wine from bad, truth from error; or her breath, sweet and of a good smell, like the best wine; the breathings of her soul in prayer, which are sweet odours, perfumed with the incense of Christ's mediation; or rather her speech, the words of her mouth; the roof of the mouth being an instrument of speech; the same word is sometimes rendered "the mouth", Song 5:16; and may denote both her speech in common conversation, which is warming, refreshing, comforting, and quickening; and in prayer and praise, which is well pleasing and delightful to Christ; and especially the Gospel preached by her ministers, comparable to the best wine for its antiquity, being an ancient Gospel; for its purity, unadulterated, and free from mixture, and as faithfully dispensed; its delight, flavour, and taste, to such who have their spiritual senses exercised; and for its cheering, refreshing, and strengthening nature, to drooping weary souls. It follows,
for my beloved, that goeth down sweetly; is received and taken down with all readiness, by those who have once tasted the sweetness and felt the power of it. Or, "that goeth to righteousnesses" (t); leading to the righteousness of Christ for justification, and teaching to live soberly and righteously: or, "that goeth to my beloved, straightway" or "directly" (u); meaning either to his Father, Christ calls his beloved, to whose love the Gospel leads and directs souls, as in a straight line, as to the source of salvation, and all the blessings of grace; or to himself, by a "mimesis", whom the church calls so; the Gospel leading souls directly to him, his person, blood, righteousness, and sacrifice, for peace, pardon, justification, and atonement: or, "that goeth to my beloved to uprightnesses" (w); that is, to the church, who is Christ's beloved, consisting of upright men in heart and life, whom Christ calls his beloved and his friends, Song 5:1; and whom Christ treats with his best wine, his Gospel; and which is designed for them, their pleasure, profit, comfort, and establishment:
causing the lips of those that are asleep to speak; either such who are in the dead sleep of sin; who, when the Gospel comes with power, are quickened by it; and it produces in them humble confessions of sin; causes them to speak in praise of Christ, and his grace, and of the salvation which he has procured for lost sinners; it brings them to Zion, to declare what great things God has done for them: or else drowsy professors, in lifeless frames, and much gone back in religion; who, when aroused and quickened by the Gospel, and brought out of their lethargy, are ready to acknowledge their backslidings with shame; to speak meanly and modestly of themselves, and very highly of Christ and his grace, who has healed their backslidings, and still loves them freely; none more ready to exalt and magnify Christ, and speak in praise of what he has done for them. Some render the words, "causing the lips of ancient men to speak" (x); whose senses are not so quick, nor they so full of talk, as in their youthful days: wherefore this serves to commend this wine; that it should have such an effect as to invigorate ancient men, and give them a juvenile warmth and sprightliness, and make them loquacious, which is one effect of wine, when freely drunk (y); and softens the moroseness of ancient men (z): wine is even said to make an ancient man dance (a).
(t) "ad rectitudines", Montanus; "ad ea quae roetissima sunt", Tigurine version. (u) "Directe", Mercerus; "rectissime", Brightman. (w) "Ad rectitudines", i.e. "rectos homines", Marckius, Michaelis. (x) "veterum", Pagninus; "antiquorum", Vatablus. (y) Philoxenus apud Athenaei Deipnosoph. l. 2. c. 1. p. 25. Vid. T. Bab. Sanhedrin, fol. 38. 1. (z) Philoxenus apud Athenaei Deipnosoph. l. 11. c. 3. p. 463. (a) Ibid. l. 4. c. 4. p. 134. l. 10. c. 7. p. 428.
John Wesley
Thy mouth - Thy speech, the palate being one of the principal instruments of speech. Wine - Grateful and refreshing for thee my beloved, who reapest the comfort and benefit of that pleasure which I take in thee. Causing - The most dull, and stupid, and sleepy persons to speak.
Robert Jamieson, A. R. Fausset and David Brown
roof of thy mouth--thy voice (Prov 15:23).
best wine--the new wine of the gospel kingdom (Mk 14:25), poured out at Pentecost (Acts 2:4, Acts 2:13, Acts 2:17).
for my beloved-- (Song 4:10). Here first the daughters call Him theirs, and become one with the bride. The steps successively are (Song 1:5) where they misjudge her (Song 3:11); Song 5:8, where the possibility of their finding Him, before she regained Him, is expressed; Song 5:9 (Song 6:1; Song 7:6, Song 7:9; Jn 4:42).
causing . . . asleep to speak-- (Is 35:6; Mk 5:19-20; Acts 2:47; Eph 5:14). Jesus Christ's first miracle turned water into "good wine kept until now" (Jn 2:10); just as the Gospel revives those asleep and dying under the law (Prov 31:6; Rom 7:9-10, Rom 7:24-25; Rom 8:1).
7:107:10: Ե՛ս եղբօրորդւոյ իմոյ՝ եւ առ ի՛ս դարձ նորա։
10 Ես իմ սիրեցեալինն եմ, եւ նա պիտի վերադառնայ ինձ մօտ:
10 Ես իմ սիրականիսն եմ Եւ ան ինծի կը բաղձայ։
Ես [129]եղբօրորդւոյ իմոյ, եւ առ իս [130]դարձ նորա:

7:10: Ե՛ս եղբօրորդւոյ իմոյ՝ եւ առ ի՛ս դարձ նորա։
10 Ես իմ սիրեցեալինն եմ, եւ նա պիտի վերադառնայ ինձ մօտ:
10 Ես իմ սիրականիսն եմ Եւ ան ինծի կը բաղձայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:107:11 Я принадлежу другу моему, и ко мне {обращено} желание его.
7:10 καὶ και and; even λάρυγξ λαρυγξ larynx σου σου of you; your ὡς ως.1 as; how οἶνος οινος wine ὁ ο the ἀγαθὸς αγαθος good πορευόμενος πορευομαι travel; go τῷ ο the ἀδελφιδῷ αδελφιδος of me; mine εἰς εις into; for εὐθύθητα ευθυτης straightness; direction ἱκανούμενος ικανοω make adequate; sufficient χείλεσίν χειλος lip; shore μου μου of me; mine καὶ και and; even ὀδοῦσιν οδους tooth
7:10 אֲנִ֣י ʔᵃnˈî אֲנִי i לְ lᵊ לְ to דֹודִ֔י ḏôḏˈî דֹּוד beloved one וְ wᵊ וְ and עָלַ֖י ʕālˌay עַל upon תְּשׁוּקָתֹֽו׃ ס tᵊšûqāṯˈô . s תְּשׁוּקָה impulse
7:10. ego dilecto meo et ad me conversio eiusI to my beloved, and his turning is towards me.
10. I am my beloved’s, and his desire is toward me.
7:10. I am for my beloved, and his turning is to me.
7:10. I [am] my beloved’s, and his desire [is] toward me.
I [am] my beloved' s, and his desire [is] toward me:

7:11 Я принадлежу другу моему, и ко мне {обращено} желание его.
7:10
καὶ και and; even
λάρυγξ λαρυγξ larynx
σου σου of you; your
ὡς ως.1 as; how
οἶνος οινος wine
ο the
ἀγαθὸς αγαθος good
πορευόμενος πορευομαι travel; go
τῷ ο the
ἀδελφιδῷ αδελφιδος of me; mine
εἰς εις into; for
εὐθύθητα ευθυτης straightness; direction
ἱκανούμενος ικανοω make adequate; sufficient
χείλεσίν χειλος lip; shore
μου μου of me; mine
καὶ και and; even
ὀδοῦσιν οδους tooth
7:10
אֲנִ֣י ʔᵃnˈî אֲנִי i
לְ lᵊ לְ to
דֹודִ֔י ḏôḏˈî דֹּוד beloved one
וְ wᵊ וְ and
עָלַ֖י ʕālˌay עַל upon
תְּשׁוּקָתֹֽו׃ ס tᵊšûqāṯˈô . s תְּשׁוּקָה impulse
7:10. ego dilecto meo et ad me conversio eius
I to my beloved, and his turning is towards me.
7:10. I am for my beloved, and his turning is to me.
7:10. I [am] my beloved’s, and his desire [is] toward me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: b–14. В ответ на пышные и частию неумеренные похвалы совершенствам невесты, она спешно и порывисто заявляет, что она со всеми своими достоинствами и совершенствами всецело принадлежит другу своему (ст. 10б-11), которого она теперь настойчиво зовет на лоно природы, чтобы насладиться ее красотами и произведениями (ст. 12–14). При этом благовоние, разливаемое в саду мандрагорами — этими «яблоками любви», — символизирует силу и жизненность ее любви к своему другу (ст. 14а), а ее мудрая заботливость о нем и житейская ее опытность свидетельствуются обилием и разнообразием сбереженных ею для него прекрасных плодов (14б). Мандрагоры, евр. дудаим, — известное на древнем и современном востоке растение Atropa Mandragora или Mandragora vernalis из породы Белладонны, с небольшими бледно-зелеными и красноватыми цветками на стволе величиною до 1: метра; в мае или июне на нем появляются маленькие желтые, сильно пахнущие яблоки, которые, по свидетельству Плиния, у арабов употреблялись в пищу, хотя и производили снотворное действие. Древний и новый восток, классическая древность и все средние века да новейших времен приписывали мандрагорам чародейную силу искусственного возбуждения половой любви и также оплодотворения бесплодных дотоле супружеств. Это верование служит основанием рассказа Быт XXX:14–16. В устах же невинной Суламиты это упоминание о мандрагорах (как вместе и о плодах) есть простой символ истинной любви, силу которой она затем (VIII:6–7) неподражаемо изображает.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 I am my beloved's, and his desire is toward me. 11 Come, my beloved, let us go forth into the field; let us lodge in the villages. 12 Let us get up early to the vineyards; let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth: there will I give thee my loves. 13 The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my beloved.
These are the words of the spouse, the church, the believing soul, in answer to the kind expressions of Christ's love in the foregoing verses.
I. She here triumphs in her relation to Christ and her interest in him, and in his name will she boast all the day long. With what a transport of joy and holy exultation does she say (v. 10), "I am my beloved's, not my own, but entirely devoted to him and owned by him." If we can truly say that Christ is our best beloved, we may be confident that we are his and he will save us, Ps. cxix. 94. The gracious discoveries of Christ's love to us should engage us greatly to rejoice in the hold he has of us, his sovereignty over us and property in us, which is no less a spring of comfort than a bond of duty. Intimacy of communion with Christ should help clear up our interest in him. Glorying in this, that she is his, to serve him, and reckoning that her honour, she comforts herself with this, that his desire is towards her, that is, he is her husband; it is a periphrasis of the conjugal relation, Gen. iii. 16. Christ's desire was strongly towards his chosen remnant, when he came from heaven to earth to seek and save them; and when, in pursuance of his undertaking, he was even straitened till the baptism of blood he was to pass through for them was accomplished, Luke xii. 50. He desired Zion for a habitation; this is a comfort to believers that, whosoever slights them, Christ has a desire towards them, such a desire as will again bring him from heaven to earth to receive them to himself; for he longs to have them all with him, John xvii. 24; xiv. 3.
II. She humbly and earnestly desires communion with him (v. 11, 12): "Come, my beloved, let us take a walk together, that I may receive counsel, instruction, and comfort from thee, and may make known my wants and grievances to thee, with freedom, and without interruption." Thus Christ can walk with the two disciples that were going to the village called Emmaus, and talked with them, till he made their hearts burn within them. Observe here, 1. Having received fresh tokens of his love, and full assurances of her interest in him, she presses forward towards further acquaintance with him; as blessed Paul, who desired yet more and more of the excellency of the knowledge of Christ Jesus, Phil. iii. 8. Christ has made it to appear how much his desire is towards us, and we are very ungrateful if ours be not towards him. Note, Communion with Christ is that which all that are sanctified earnestly breathe after; and the clearer discoveries he makes to them of his love the more earnestly do they desire it. Sensual pleasures pall the carnal appetite, and soon give it surfeit, but spiritual delights whet the desires, the language of which is, Nothing more than God, but still more and more of him. Christ had said, I will go up to the palm-tree. Come, saith she, Let us go. The promises Christ has made us of communion with him are not to supersede, but quicken and encourage, our prayers for that communion. 2. She desires to go forth into the fields and villages to have this communion with him. Those that would converse with Christ must go forth from the world and the amusements of it, must avoid every thing that would divert the mind and be a hindrance to it when it should be wholly taken up with Christ; we must contrive how to attend upon the Lord without distraction (1 Cor. vii. 35), for therefore the spouse here covets to get out of the noise of the town. Let us go forth to him without the camp, Heb. xiv. 13. Solitude and retirement befriend communion with God; therefore Isaac went out into the field to meditate and pray. Enter into thy closet, and shut thy door. A believer is never less alone than when alone with Christ, where no eye sees. 3. Having business to go abroad, to look after their grounds, she desires the company of her beloved. Note, Wherever we are, we may keep up our communion with God, if it be not our own fault, for he is always at our right hand, his eye always upon us, and both his word and his ear always nigh us. By going about our worldly affairs with heavenly holy hearts, mixing pious thoughts with common actions, and having our eyes ever towards the Lord, we may take Christ along with us whithersoever we go. Nor should we go any whither where we cannot in faith ask him to go along with us. 4. She is willing to rise betimes, to go along with her beloved: Let us get up early to the vineyards. It intimates her care to improve opportunities of conversing with her beloved; when the time appointed has come, we must lose no time, but, as the woman (Mark xvi. 2), go very early, though it be to a sepulchre, if we be in hopes to meet him there. Those that will go abroad with Christ must begin betimes with him, early in the morning of their days, must begin every day with him, seek him early, seek him diligently. 5. She will be content to take up her lodging in the villages, the huts or cottages which the country people built for their shelter when they attended their business in the fields; there, in these mean and cold dwellings, she will gladly reside, if she may but have her beloved with her. His presence will make them fine and pleasant, and convert them into palaces. A gracious soul can reconcile itself to the poorest accommodations, if it may have communion with God in them. 6. The most pleasant delightful fields, even in the spring-time, when the country is most pleasant, will not satisfy her, unless she have her beloved with her. No delights on earth can make a believer easy, unless he enjoy God in all.
III. She desires to be better acquainted with the state of her own soul and the present posture of its affairs (v. 12): Let us see if the vine flourish. Our own souls are our vineyards; they are, or should be, planted with vines and pomegranates, choice and useful trees. We are made keepers of these vineyards, and therefore are concerned often to look into them, to examine the state of our own souls, to seek whether the vine flourishes, whether our graces be in act and exercise, whether we be fruitful in the fruits of righteousness, and whether our fruit abound. And especially let us enquire whether the tender grape appear and whether the pomegranates bud forth, what good motions and dispositions there are in us that are yet but young and tender, that they may be protected and cherished with a particular care, and may not be nipped, or blasted, or rubbed off, but cultivated, that they may bring forth fruit unto perfection. In this enquiry into our own spiritual state, it will be good to take Christ along with us, because his presence will make the vine flourish and the tender grape appear, as the returning sun revives the gardens, and because to him we are concerned to approve ourselves. If he sees the vine flourish, and the tender grape appear--if we can appeal to him, Thou knowest all things, thou knowest that I love thee,--if his Spirit witness with our spirit that our souls prosper, it is enough. And, if we would be acquainted with ourselves, we must beg of him to search and try us, to help us in the search, and discover us to ourselves.
IV. She promises to her beloved the best entertainment she can give him at her country seat; for he will come in to us, and sup with us, Rev. iii. 20. 1. She promises him her best affections; and, whatever else she had for him, it would utterly be contemned if her heart were not entire for him: "There therefore will I give thee my love; I will repeat the professions of it, honour thee with the tokens of it; and the out-goings of my soul towards thee in adorations and desires shall be quickened and enlarged, and my heart offered up to thee in a holy fire." 2. She promises him her best provision, v. 13. "There we shall find pleasant odours, for the mandrakes give a smell;" the love-flowers or lovely ones (so the word signifies), or the love-fruits; it was something that was in all respects very grateful, so valuable that Rachel and Leah had like to have fallen out above it, Gen. xxx. 14. "We shall also find that which is good for food, as well as pleasant to the eye, all the rarities that the country affords: At our gates are all manner of pleasant fruits." Note, (1.) The fruits and exercises of grace are pleasant to the Lord Jesus. (2.) These must be carefully laid up for him, devoted to his service and honour, must be always ready to us when we have occasion for them, as that which is laid up at our gates, that, by our bringing forth much fruit, he may be glorified, John xv. 18. (3.) There is a great variety of these pleasant fruits, with which our souls should be well stocked; we must have all sorts of them, grace for all occasions, new and old, as the good householder has in his treasury, not only the products of this year, but remainders of the last, Matt. xiii. 52. We must not only have that ready to us, for the service of Christ, which we have heard, and learned, and experienced lately, but must retain that which we have formerly gathered; nor must we content ourselves only with what we have laid up in store in the days of old, but, as long as we live, must be still adding something new to it, that our stock may increase, and we may be thoroughly furnished for every good work. (4.) Those that truly love Christ will think all they have, even their most pleasant fruits, and what they have treasured up most carefully, too little to be bestowed upon him, and he is welcome to it all; if it were more and better, it should be at his service. It is all from him, and therefore it is fit it should be all for him.
Adam Clarke: Commentary on the Bible - 1831
7:10: I am my beloved's, and his desire is toward me - It is worthy of remark that the word which we translate his desire is the very same used Gen 3:16 : Thy desire, thy ruling appetite, תשוקתך teshukathech, shall be to thy husband, and he shall rule over thee. This was a part of the woman's curse. Now here it seems to be reversed; for the bride says, I am my beloved's, and his desire or ruling appetite and affection, תשוקתו teshukatho, is עלי ali, Upon Me. The old MS. translates this with considerable force: - "I to my leef, and to me the turnynge of him".
Song of Solomon (Canticles) 7:11
Albert Barnes: Notes on the Bible - 1834
7:10
His desire is toward me - All his affection has me for its object. The bride proceeds to exercise her power over his loving will.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:10: my: Sol 2:16, Sol 6:3; Act 27:23; Co1 6:19, Co1 6:20; Gal 2:20
his: Sol 7:5, Sol 7:6; Job 14:15; Psa 45:11, Psa 147:11; Joh 17:24
Song of Solomon (Canticles) 7:11
Carl Friedrich Keil and Franz Delitzsch

10 I am my beloved's
And to me goeth forth his desire.
After the words "I am my beloved's," we miss the "and my beloved is mine" of Song 6:3, cf. Song 2:16, which perhaps had dropped out. The second line here refers back to Gen 3:16, for here, as there, תּשׁוּקה, from שׁוּק, to impel, move, is the impulse of love as a natural power. When a wife is the object of such passion, it is possible that, on the one side, she feels herself very fortunate therein; and, on the other side, if the love, in its high commendations, becomes excessive, oppressed, and when she perceive that in her love-relation she is the observed of many eyes, troubled. It is these mingled feelings which move Shulamith when she continues the praise so richly lavished on her in words which denote what she might be to the king, but immediately breaks off in order that, as the following verse now shows, she might use this superabundance of his love for the purpose of setting forth her request, and thus of leading into another path; her simple, child-like disposition longs for the quietness and plainness of rural life, away from the bustle and display of city and court life.
Geneva 1599
(d) I [am] my beloved's, and his desire [is] toward me.
(d) This the spouse speaks.
John Gill
I am my beloved's,.... These are the words of the church, strongly expressing the assurance of faith she had of her union to Christ, and interest in him; which shows that "that" grace is attainable, and that there may be a continuation of the exercise of it; it may be expressed again and again, as it is by the church in this Song, Song 2:16; and that the exercise of it often follows, upon the enjoyment of Christ's presence, as here, upon his going tap to the palm tree; and that this grace has no tendency to licentiousness, but excites to duty, and makes more careful in it, of which Song 7:11 is a proof, "Come, let us go forth", &c. Moreover, these words may be considered as a modest acknowledgment of the church's, that all she were and had were Christ's, and came from him; all the beauty he had commended in her; all fruitfulness in grace, and strength in the exercise of it; her light and knowledge in divine truths; her zeal and courage to defend them; her upright stature, and holy walk and conversation, and every good thing else, were owing to his grace. And here she also makes a voluntary surrender of all to him again; as she received all from him, she devotes all to him:
and his desire is towards me; and only to her, as his spouse and bride: it was towards her from everlasting, when he asked her of his Father, and he gave her to him; and so it was in time, to procure her salvation; hence he became incarnate, and suffered and died in her stead: his desire is towards his people before conversion, waiting to be gracious to them; and, after conversion, to have their company, and their grace exercised on him, and to behold their beauty; nor will his desires be fully satisfied until he has got them all with him in glory. And this phrase not only signifies the conjugal relation of the church to Christ, he being her husband, and she his wife, the desire of his eyes, as a wife is called, Ezek 24:16; but takes in the whole care and concern of Christ for her, as her husband; who sympathizes with her under all her distresses; protects her from all dangers and enemies; and provides everything necessary for her, for time and eternity. Some render the words, "seeing his desire is towards me" (b); therefore she expresses her faith in him, and gives up herself to him.
(b) So Junius & Tremellius, Piscator.
John Wesley
I am - This and the following verses contain the words of the bride, in answer to the bridegroom's endearing expressions delivered in the foregoing verses.
Robert Jamieson, A. R. Fausset and David Brown
Words of the daughters of Jerusalem and the bride, now united into one (Acts 4:32). They are mentioned again distinctly (Song 8:4), as fresh converts were being added from among enquirers, and these needed to be charged not to grieve the Spirit.
his desire is toward me--strong assurance. He so desires us, as to give us sense of His desire toward us (Ps 139:17-18; Lk 22:15; Gal 2:20; 1Jn 4:16).
7:117:11: Ե՛կ եղբօրորդի իմ ելցուք յագարակս, ագցուք ՚ի շէնս եւ ՚ի պարտէզս[8719]. [8719] Ոմանք. Ելցուք յանդաստան. հանգիցուք ՚ի գեօղս։
11 Ե՛կ, իմ սիրեցեա՛լ, ելնենք ագարակները, գիշերենք շէների ու պարտէզների մէջ, վաղ առաւօտեան այգիները գնանք:
11 Եկո՛ւր, իմ սիրականս, դաշտը ելլենք, Գիշերը գիւղերու մէջ անցընենք
Եկ, [131]եղբօրորդի իմ, ելցուք յագարակս, ագցուք ի շէնս [132]եւ ի պարտէզս``, կանխեսցուք յայգիս:

7:11: Ե՛կ եղբօրորդի իմ ելցուք յագարակս, ագցուք ՚ի շէնս եւ ՚ի պարտէզս[8719].
[8719] Ոմանք. Ելցուք յանդաստան. հանգիցուք ՚ի գեօղս։
11 Ե՛կ, իմ սիրեցեա՛լ, ելնենք ագարակները, գիշերենք շէների ու պարտէզների մէջ, վաղ առաւօտեան այգիները գնանք:
11 Եկո՛ւր, իմ սիրականս, դաշտը ելլենք, Գիշերը գիւղերու մէջ անցընենք
zohrab-1805▾ eastern-1994▾ western am▾
7:117:12 Приди, возлюбленный мой, выйдем в поле, побудем в селах;
7:11 ἐγὼ εγω I τῷ ο the ἀδελφιδῷ αδελφιδος of me; mine καὶ και and; even ἐπ᾿ επι in; on ἐμὲ εμε me ἡ ο the ἐπιστροφὴ επιστροφη conversion αὐτοῦ αυτος he; him
7:11 לְכָ֤ה lᵊḵˈā הלך walk דֹודִי֙ ḏôḏˌî דֹּוד beloved one נֵצֵ֣א nēṣˈē יצא go out הַ ha הַ the שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field נָלִ֖ינָה nālˌînā לין lodge בַּ ba בְּ in † הַ the כְּפָרִֽים׃ kkᵊfārˈîm כֹּפֶר hennah
7:11. veni dilecte mi egrediamur in agrum commoremur in villisCome, my beloved, let us go forth into the field, let us abide in the villages.
11. Come, my beloved, let us go forth into the field; let us lodge in the villages.
7:11. Approach, my beloved. Let us go out into the field; let us linger in the villages.
7:11. Come, my beloved, let us go forth into the field; let us lodge in the villages.
Come, my beloved, let us go forth into the field; let us lodge in the villages:

7:12 Приди, возлюбленный мой, выйдем в поле, побудем в селах;
7:11
ἐγὼ εγω I
τῷ ο the
ἀδελφιδῷ αδελφιδος of me; mine
καὶ και and; even
ἐπ᾿ επι in; on
ἐμὲ εμε me
ο the
ἐπιστροφὴ επιστροφη conversion
αὐτοῦ αυτος he; him
7:11
לְכָ֤ה lᵊḵˈā הלך walk
דֹודִי֙ ḏôḏˌî דֹּוד beloved one
נֵצֵ֣א nēṣˈē יצא go out
הַ ha הַ the
שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field
נָלִ֖ינָה nālˌînā לין lodge
בַּ ba בְּ in
הַ the
כְּפָרִֽים׃ kkᵊfārˈîm כֹּפֶר hennah
7:11. veni dilecte mi egrediamur in agrum commoremur in villis
Come, my beloved, let us go forth into the field, let us abide in the villages.
11. Come, my beloved, let us go forth into the field; let us lodge in the villages.
7:11. Approach, my beloved. Let us go out into the field; let us linger in the villages.
7:11. Come, my beloved, let us go forth into the field; let us lodge in the villages.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:11: Let us go forth into the field - It has been conjectured that the bridegroom arose early every morning, and left the bride's apartment, and withdrew to the country; often leaving her asleep, and commanding her companions not to disturb her till she should awake of herself. Here the bride wishes to accompany her spouse to the country, and spend a night at his country house.
Song of Solomon (Canticles) 7:12
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:11: let us go: Sol 1:4, Sol 2:10-13, Sol 4:8
Song of Solomon (Canticles) 7:12
Carl Friedrich Keil and Franz Delitzsch

11 Up, my lover, we will go into the country,
Lodge in the villages.
Hitzig here begins a new scene, to which he gives the superscription: "Shulamith making haste to return home with her lov." The advocate of the shepherd-hypothesis thinks that the faithful Shulamith, after hearing Solomon's panegyric, shakes her head and says: "I am my beloved's." To him she calls, "Come, my beloved;" for, as Ewald seeks to make this conceivable: the golden confidence of her near triumph lifts her in spirit forthwith above all that is present and all that is actual; only to him may she speak; and as if she were half here and half already there, in the midst of her rural home along with him, she says, "Let us go out into the fields," etc. In fact, there is nothing more incredible than this Shulamitess, whose dialogue with Solomon consists of Solomon's addresses, and of answers which are directed, not to Solomon, but in a monologue to her shepherd; and nothing more cowardly and more shadowy than this lover, who goes about in the moonlight seeking his beloved shepherdess whom he has lost, glancing here and there through the lattices of the windows and again disappearing. How much more justifiable is the drama of the Song by the French Jesuit C. F. Menestrier (born in Sion 1631, died 1705), who, in his two little works on the opera and the ballet, speaks of Solomon as the creator of the opera, and regards the Song as a shepherd-play, in which his love-relation to the daughter of the king of Egypt is set forth under the allegorical figures of the love of a shepherd and a shepherdess!
(Note: Vid., Eugne Despris in the Revue politique et litteraire 1873. The idea was not new. This also was the sentiment of Fray Luis de Leon; vid., his Biographie by Wilkens (1866), p. 209.)
For Shulamith is thought of as a רעה shepherdess, Song 1:8, and she thinks of Solomon as a רעה shepherd. She remains so in her inclination even after her elevation to the rank of a queen. The solitude and glory of external nature are dearer to her than the bustle and splendour of the city and the court. Hence her pressing out of the city to the country. השׂדה is local, without external designation, like rus (to the country). כּפרים (here and at 1Chron 27:25) is plur. of the unused form כּפר (constr. כּפר, Josh 18:24) or כּפר, Arab. kafar (cf. the Syr. dimin. kafrûno, a little town), instead of which it is once pointed כּפר, 1Kings 6:18, of that name of a district of level country with which a multitude of later Palest. names of places, such as כּפר נחוּם, are connected. Ewald, indeed, understands kephārim as at Song 4:13 : we will lodge among the fragrant Al-henna bushes. But yet בּכּף cannot be equivalent to תּחת הכפרים; and since לין (probably changed from ליל) and השׁכים, Song 7:13, stand together, we must suppose that they wished to find a bed in the henna bushes; which, if it were conceivable, would be too gipsy-like, even for a pair of lovers of the rank of shepherds (vid., Job 30:7). No. Shulamith's words express a wish for a journey into the country: they will there be in freedom, and at night find shelter (בכף, as 1Chron 27:25 and Neh 6:2, where also the plur. is similarly used), now in this and now in that country place. Spoken to the supposed shepherd, that would be comical, for a shepherd does not wander from village to village; and that, returning to their home, they wished to turn aside into villages and spend the night there, cannot at all be the meaning. But spoken of a shepherdess, or rather a vine-dresser, who has been raised to the rank of queen, it accords with her relation to Solomon, - they are married, - as well as with the inexpressible impulse of her heart after her earlier homely country-life. The former vine-dresser, the child of the Galilean hills, the lily of the valley, speaks in the verses following.
John Gill
Come, my beloved,.... The word come is often used by Christ, and here by the church, in imitation of him; see Song 2:10. This call is the call of the church upon Christ, to make good his promise, Song 7:8; and is an earnest desire after the presence of Christ, and the manifestations of his love; which desire is increased the more it is enjoyed; and it shows the sense she had of her own insufficiency for the work she was going about: she knew that visiting the several congregations of the saints would be to little purpose, unless Christ was with her, and therefore she urges him to it; not that he was backward and unwilling to go with her, but he chooses to seem so, to make his people the more earnest for his presence, and to prize it the more when they have it; and it is pleasing to him to hear them ask for it. The endearing character, "my beloved", is used by the church, not only to express her affection for Christ, and faith of interest in him, but as an argument to engage him to go along with her. Her requests follow;
let us go forth into the field; from the city, where she had been in quest of Christ, and had now found him, Song 5:7; into the country, for recreation and pleasure: the allusion may be to such who keep their country houses, to which they retire from the city, and take their walks in the fields, to see how the fruits grow, and enjoy the country air. The church is for going abroad into the fields; but then she would have Christ with her; walking in the fields yields no pleasure unless Christ is there; there is no recreation without him: the phrase expresses her desire of his presence everywhere, at home and abroad, in the city and the fields; and of her being with him alone, that she might tell him all her mind, and impart her love to him, which she could better do alone than in company it may also signify her desire to have the Gospel spread in the world, in the barren parts of it, which looked like uncultivated fields, the Gentile world; and so, in one of the Jewish Midrashes (c), these "fields", and the "villages" in the next clause, are interpreted of the nations of the world;
let us lodge in the villages; which, though places of mean entertainment for food and lodging, yet, Christ being with her, were more eligible to her than the greatest affluence of good things without him; and, being places of retirement from the noise and hurry of the city, she chose them, that she might be free of the cares of life, and enjoy communion with Christ, which she would have continued; and therefore was desirous of "lodging", at least all night, as in Song 1:13. Some (d) render the words, "by", "in", or "among the Cyprus trees"; see Song 1:14; by which may be meant the saints, comparable to such trees for their excellency, fragrancy, and fruitfulness; and an invitation to lodge by or with these could not be unwelcome to Christ, they being the excellent in the earth, in whom is all his delight.
(c) Shir Hashirim Rabba in loc. (d) Junius & Tremellius, Piscator, Brightman, Michaelis.
John Wesley
Go forth - That being retired from the crowd, we may more freely and sweetly converse together.
Robert Jamieson, A. R. Fausset and David Brown
field--the country. "The tender grape (MAURER translates, flowers) and vines" occurred before (Song 2:13). But here she prepares for Him all kinds of fruit old and new; also, she anticipates, in going forth to seek them, communion with Him in "loves." "Early" implies immediate earnestness. "The villages" imply distance from Jerusalem. At Stephen's death the disciples were scattered from it through Judea and Samaria, preaching the word (Acts 8:4-25). Jesus Christ was with them, confirming the word with miracles. They gathered the old fruits, of which Jesus Christ had sown the seed (Jn 4:39-42), as well as new fruits.
lodge--forsaking home for Jesus Christ's sake (Mt 19:29).
7:127:12: կանխեսցուք յայգիս։ Տեսցուք թէ ծաղկեա՞լ իցէ որթ, թէ ծաղկեա՞լ իցէ նոճ, թէ ծաղկեա՞լ իցէ նռնենի. ա՛նդ տաց զստինս իմ քեզ[8720]։ [8720] Ոմանք. Ծաղկեալ իցեն նռնենիք։
12 Տեսնենք, թէ արդեօք ծաղկե՞լ է որթատունկը, ծաղկե՞լ է արդեօք նոճին, ծաղկե՞լ է արդեօք նռնենին: Այնտեղ քեզ կը տամ իմ ստինքները:
12 Առտու կանուխ այգիները երթանք Ու տեսնենք թէ որթատունկը ծլե՞ր է, ծաղիկը բացուե՞ր է Եւ նռնենիները ծաղկե՞ր են։Հոն իմ սէրս քեզի պիտի տամ։
Տեսցուք թէ ծաղկեա՞լ իցէ որթ, թէ ծաղկեա՞լ իցէ նոճ, թէ ծաղկեա՞լ իցէ նռնենի, անդ տաց [133]զստինս իմ քեզ:

7:12: կանխեսցուք յայգիս։ Տեսցուք թէ ծաղկեա՞լ իցէ որթ, թէ ծաղկեա՞լ իցէ նոճ, թէ ծաղկեա՞լ իցէ նռնենի. ա՛նդ տաց զստինս իմ քեզ[8720]։
[8720] Ոմանք. Ծաղկեալ իցեն նռնենիք։
12 Տեսնենք, թէ արդեօք ծաղկե՞լ է որթատունկը, ծաղկե՞լ է արդեօք նոճին, ծաղկե՞լ է արդեօք նռնենին: Այնտեղ քեզ կը տամ իմ ստինքները:
12 Առտու կանուխ այգիները երթանք Ու տեսնենք թէ որթատունկը ծլե՞ր է, ծաղիկը բացուե՞ր է Եւ նռնենիները ծաղկե՞ր են։Հոն իմ սէրս քեզի պիտի տամ։
zohrab-1805▾ eastern-1994▾ western am▾
7:127:13 поутру пойдем в виноградники, посмотрим, распустилась ли виноградная лоза, раскрылись ли почки, расцвели ли гранатовые яблоки; там я окажу ласки мои тебе.
7:12 ἐλθέ ερχομαι come; go ἀδελφιδέ αδελφιδος of me; mine ἐξέλθωμεν εξερχομαι come out; go out εἰς εις into; for ἀγρόν αγρος field αὐλισθῶμεν αυλιζομαι spend the night ἐν εν in κώμαις κωμη village
7:12 נַשְׁכִּ֨ימָה֙ naškˈîmā שׁכם rise early לַ la לְ to † הַ the כְּרָמִ֔ים kkᵊrāmˈîm כֶּרֶם vineyard נִרְאֶ֞ה nirʔˈeh ראה see אִם ʔˌim אִם if פָּֽרְחָ֤ה pˈārᵊḥˈā פרח sprout הַ ha הַ the גֶּ֨פֶן֙ ggˈefen גֶּפֶן vine פִּתַּ֣ח pittˈaḥ פתח open הַ ha הַ the סְּמָדַ֔ר ssᵊmāḏˈar סְמָדַר perule הֵנֵ֖צוּ hēnˌēṣû נצץ sparkle הָ hā הַ the רִמֹּונִ֑ים rimmônˈîm רִמֹּון pomegranate שָׁ֛ם šˈām שָׁם there אֶתֵּ֥ן ʔettˌēn נתן give אֶת־ ʔeṯ- אֵת [object marker] דֹּדַ֖י dōḏˌay דֹּוד beloved one לָֽךְ׃ lˈāḵ לְ to
7:12. mane surgamus ad vineas videamus si floruit vinea si flores fructus parturiunt si floruerunt mala punica ibi dabo tibi ubera meaLet us get up early to the vineyards, let us see if the vineyard flourish, if the flowers be ready to bring forth fruits, if the pomegranates flourish: there will I give thee my breasts.
12. Let us get up early to the vineyards; let us see whether the vine hath budded, its blossom be open, the pomegranates be in flower: there will I give thee my love.
7:12. Let us go up in the morning to the vineyards; let us see if the vineyard has flourished, if the flowers are ready to bear fruit, if the pomegranates have flourished. There I will give my breasts to you.
7:12. Let us get up early to the vineyards; let us see if the vine flourish, [whether] the tender grape appear, [and] the pomegranates bud forth: there will I give thee my loves.
Let us get up early to the vineyards; let us see if the vine flourish, [whether] the tender grape appear, [and] the pomegranates bud forth: there will I give thee my loves:

7:13 поутру пойдем в виноградники, посмотрим, распустилась ли виноградная лоза, раскрылись ли почки, расцвели ли гранатовые яблоки; там я окажу ласки мои тебе.
7:12
ἐλθέ ερχομαι come; go
ἀδελφιδέ αδελφιδος of me; mine
ἐξέλθωμεν εξερχομαι come out; go out
εἰς εις into; for
ἀγρόν αγρος field
αὐλισθῶμεν αυλιζομαι spend the night
ἐν εν in
κώμαις κωμη village
7:12
נַשְׁכִּ֨ימָה֙ naškˈîmā שׁכם rise early
לַ la לְ to
הַ the
כְּרָמִ֔ים kkᵊrāmˈîm כֶּרֶם vineyard
נִרְאֶ֞ה nirʔˈeh ראה see
אִם ʔˌim אִם if
פָּֽרְחָ֤ה pˈārᵊḥˈā פרח sprout
הַ ha הַ the
גֶּ֨פֶן֙ ggˈefen גֶּפֶן vine
פִּתַּ֣ח pittˈaḥ פתח open
הַ ha הַ the
סְּמָדַ֔ר ssᵊmāḏˈar סְמָדַר perule
הֵנֵ֖צוּ hēnˌēṣû נצץ sparkle
הָ הַ the
רִמֹּונִ֑ים rimmônˈîm רִמֹּון pomegranate
שָׁ֛ם šˈām שָׁם there
אֶתֵּ֥ן ʔettˌēn נתן give
אֶת־ ʔeṯ- אֵת [object marker]
דֹּדַ֖י dōḏˌay דֹּוד beloved one
לָֽךְ׃ lˈāḵ לְ to
7:12. mane surgamus ad vineas videamus si floruit vinea si flores fructus parturiunt si floruerunt mala punica ibi dabo tibi ubera mea
Let us get up early to the vineyards, let us see if the vineyard flourish, if the flowers be ready to bring forth fruits, if the pomegranates flourish: there will I give thee my breasts.
12. Let us get up early to the vineyards; let us see whether the vine hath budded, its blossom be open, the pomegranates be in flower: there will I give thee my love.
7:12. Let us go up in the morning to the vineyards; let us see if the vineyard has flourished, if the flowers are ready to bear fruit, if the pomegranates have flourished. There I will give my breasts to you.
7:12. Let us get up early to the vineyards; let us see if the vine flourish, [whether] the tender grape appear, [and] the pomegranates bud forth: there will I give thee my loves.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:12: Let us get up early to the vineyards - When in the country, we shall have the better opportunity to contemplate the progress of the spring vegetation; and there she promises to be peculiarly affectionate to him.
Song of Solomon (Canticles) 7:13
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:12: get: Pro 8:17; Ecc 9:10
let us see: Sol 6:11; Pro 24:30, Pro 24:31; Act 15:36; Co2 13:5; Th1 3:5, Th1 3:6; Heb 12:15
the tender: Sol 2:13, Sol 2:15; Isa 18:5
appear: Heb. open
there will I give thee: Sol 7:6, Sol 4:16; Exo 25:22; Psa 43:4, Psa 63:3-8, Psa 73:25, Psa 122:5; Eze 20:40, Eze 20:41; Rom 5:11; Co2 5:14, Co2 5:15; Eph 6:24; Heb 4:16
Song of Solomon (Canticles) 7:13
Carl Friedrich Keil and Franz Delitzsch

12 In the morning we will start for the vineyards,
See whether the vine is in bloom,
Whether the vine-blossoms have opened,
The pomegranates budded -
There will I give thee my love.
13 The mandrakes breathe a pleasant odour,
And over our doors are all kinds of excellent fruits,
New, also old,
Which, my beloved, I have kept for thee.
As the rising up early follows the tarrying over night, the description of that which is longed for moves forward. As השׁכּים is denom. of שׁכם, and properly signifies only to shoulder, i.e., to rise, make oneself ready, when early going forth needs to be designated it has generally בּבּקר (cf. Josh 6:15) along with it; yet this word may also be wanting, 1Kings 9:26; 1Kings 17:16. נשׁךּ לכּר = נשׁב ונלך לבר, an abbreviation of the expression which is also found in hist. prose, Gen 19:27; cf. 4Kings 19:9. They wished in the morning, when the life of nature can best be observed, and its growth and progress and striving upwards best contemplated, to see whether the vine had opened, i.e., unfolded (thus, Song 6:11), whether the vine-blossom (vid., at Song 2:13) had expanded (lxx ἤνθησεν ὁ κυπρισμός), whether the pomegranate had its flowers or flower-buds (הנצוּ, as at Song 6:11); פּתּח is here, as at Is 48:8; Is 60:11, used as internally transitive: to accomplish or to undergo the opening, as also (Arab.) fattaḥ
(Note: Vid., Fleischer, Makkari, 1868, p. 271.)
is used of the blooming of flowers, for (Arab.) tafttaḥ (to unfold). The vineyards, inasmuch as she does not say כּרמינוּ, are not alone those of her family, but generally those of her home, but of her home; for these are the object of her desire, which in this pleasant journey with her beloved she at once in imagination reaches, flying, as it were, over the intermediate space. There, in undisturbed quietness, and in a lovely region consecrating love, will she give herself to him in the entire fulness of her love. By דּדי she means the evidences of her love (vid., under Song 4:10; Song 1:2), which she will there grant to him as thankful responses to his own. Thus she speaks in the spring-time, in the month Ijjar, corresponding to our Wonnemond (pleasure-month, May), and seeks to give emphasis to her promise by this, that she directs him to the fragrant "mandragoras," and to the precious fruits of all kinds which she has kept for him on the shelf in her native home.
דּוּדי (after the form לוּלי), love's flower, is the mandragora officinalis, L., with whitish green flowers and yellow apples of the size of nutmegs, belonging to the Solanaceae; its fruits and roots are used as an aphrodisiac, therefore this plant was called by the Arabs abd al-sal'm, the servant of love, postillon d'amour; the son of Leah found such mandrakes (lxx Gen 30:14, μῆλα μανδραγορῶν) at the time of the vintage, which falls in the month of Ijjar; they have a strong but pleasant odour. In Jerusalem mandrakes are rare; but so much the more abundantly are they found growing wild in Galilee, whither Shulamith is transported in spirit. Regarding the מגדים (from מגד, occurring in the sing. exclusively in the blessing of Moses, Deut 33), which in the Old Testament is peculiar to the Song, vid., Song 4:13, Song 4:16. From "over our doors," down to "I have kept for thee," is, according to the lxx, Syr., Jerome, and others, one sentence, which in itself is not inadmissible; for the object can precede its verb, Song 3:3, and can stand as the subject between the place mentioned and the verb, Is 32:13, also as the object, 2Chron 31:6, which, as in the passage before us, may be interpunctuated with Athnach for the sake of emphasis; in the bibl. Chald. this inverted sequence of the words is natural, e.g., Dan 2:17. But such a long-winded sentence is at least not in the style of the Song, and one does not rightly see why just "over our doors" has the first place in it. I therefore formerly translated it as did Luther, dividing it into parts: "and over our doors are all kinds of precious fruits; I have," etc. But with this departure from the traditional division of the verse nothing is gained; for the "keeping" (laying up) refers naturally to the fruits of the preceding year, and in the first instance can by no means refer to fruits of this year, especially as Shulamith, according to the structure of the poem, has not visited her parental home since her home-bringing in marriage, and now for the first time, in the early summer, between the barley harvest and the wheat harvest, is carried away thither in her longing. Therefore the expression, "my beloved, I have kept for thee," is to be taken by itself, but not as an independent sentence (Bttch.), but is to be rendered, with Ewald, as a relative clause; and this, with Hitz., is to be referred to ישׁנים (old). Col refers to the many sorts of precious fruits which, after the time of their ingathering, are divided into "new and old" (Mt 13:52). The plur. "our doors," which as amplif. poet. would not be appropriate here, supposes several entrances into her parents' home; and since "I have kept" refers to a particular preserving of choice fruits, al does not (Hitzig) refer to a floor, such as the floor above the family dwelling or above the barn, but to the shelf above the inner doors, a board placed over them, on which certain things are wont to be laid past for some particular object. She speaks to the king like a child; for although highly elevated, she yet remains, without self-elation, a child.
Geneva 1599
Let us get up early to the vineyards; let us see if the (e) vine flourisheth, [whether] the tender grape appeareth, [and] the pomegranates bud forth: there will I give thee my loves.
(e) If the people that are called to Christ bring forth any fruit.
John Gill
Let us get up early to the vineyards,.... After a night's lodging in the fields, or among the "Cyprus trees". By which "vineyards" may be meant particular churches, gathered according to Gospel order, and distinguished from the world, planted with fruitful vines, and fenced by almighty power: hither the church proposes to "get up early", very early in the morning; being willing to take the first and most seasonable opportunity of visiting the saints, to know their state and condition; and, that her visit might not be in vain, she is for taking Christ along with her;
let us see if the vine flourish; true believers in Christ; who, though weak and worthless in themselves, yet being ingrafted in Christ, the true vine, bring forth fruit, and become flourishing in grace and good works; of the flourishing or flowering of the vine; see Gill on Song 2:13;
whether the tender grape appear; or when "the flower of the vine opens" (e), and goes off, and the small grape appears: by which young converts may be meant, who are tender, and have but a small degree of faith and knowledge; and yet these are not overlooked, much less despised, by Christ and his church, but are delighted with the promising appearance they make;
and the pomegranates bud forth; stronger believers, taller and more fruitful than the former; see Song 4:13; the actings and exercise of whose grace are signified by "budding forth", in an open and visible manner: the church is concerned for the good and welfare of the saints of all ranks and sizes; of vines and pomegranates, as well as tender grapes; and of the budding of the one, as well as of the opening and flowering of the other. And seeing these ends proposed by her are the same with Christ's, Song 6:11; she might conclude they would prevail upon him to go with her, particularly what follows:
there will I give thee my loves; in the fields, villages, and vineyards, when alone, and observing the state and condition of particular churches and saints; and having communion with Christ, the church might hope and expect to have her heart enlarged, and drawn forth in love to Christ more abundantly; and that she should be able to manifest it more largely to him, and give clearer and fuller proofs of it: and this she observes in order to gain her point, and get him to go along with her; knowing that her love, in the actings and exercise of it, was very acceptable to him, Song 4:10; I see not why the word for "loves" may not be rendered "my lovely flowers"; as a word nearly the same, in Song 7:13, is by some rendered, "these lovely flowers give a good smell", which seems to refer to the flowers here; such as were to be met with in plenty, in fields and vineyards, among vines and pomegranates, as lilies, violets, &c. and may be an allusion to lovers, who used to give to those they loved sweet smelling flowers (f); and here may signify the graces of the Spirit, and the actings of them, which are fragrant, and acceptable to Christ.
(e) "num si, vel gemmas suas aperuerit flos vitis", Michaelis; to the same sense Pagninus, Montanus, Tigurine version, Junius & Tremellius. (f) "Naias amat Thyrsin, Glauce Almona, Nisa Theonem; Nisa rosas, Glauce violas, dat lilia Nais". Cythereus Sidonius apud Auson.
John Wesley
Early - The church having lost her beloved by her former laziness, now doubles her diligence. Vineyards - To particular congregations. Let us see - Let us inquire into the success of our labours, what souls are brought in and built up, and how they prosper and grow in grace. There - There I will discover the fervency of my affections to thee, and maintain communion with thee in thy holy ordinances.
Robert Jamieson, A. R. Fausset and David Brown
(Mk 1:35; Jn 9:4; Gal 6:10). Assurance fosters diligence, not indolence.
7:137:13: Մանրագո՛րք ետուն զհոտ իւրեանց. եւ առ դուրս մեր ամենայն մրգաբերք։ Զնոր առ հնով, զոր ետ ինձ մայր իմ, պահեցի՛ քեզ եղբօրորդի իմ[8721]։[8721] Ոմանք. Նոր առ հնովն, զոր։
13 Մանրագորներն իրենց հոտն են բուրում, մեր դռների մօտ ամէն տեսակ հին ու նոր մրգատու ծառեր կան, որ իմ մայրն է տուել ինձ, ես պահել եմ քե՛զ համար, իմ սիրեցեա՛լ:
13 Մանրագորները իրենց հոտը կու տան Ու մեր դռներուն մէջ, Բոլոր ընտիր պտուղներէն, թէ՛ նոր եւ թէ՛ հին, Քեզի համար պահեր եմ, ո՛վ իմ սիրականս։
Մանրագորք ետուն զհոտ իւրեանց, եւ առ դուրս մեր ամենայն մրգաբերք, զնոր առ հնով, զոր [134]ետ ինձ մայր իմ`` պահեցի քեզ, [135]եղբօրորդի իմ:

7:13: Մանրագո՛րք ետուն զհոտ իւրեանց. եւ առ դուրս մեր ամենայն մրգաբերք։ Զնոր առ հնով, զոր ետ ինձ մայր իմ, պահեցի՛ քեզ եղբօրորդի իմ[8721]։
[8721] Ոմանք. Նոր առ հնովն, զոր։
13 Մանրագորներն իրենց հոտն են բուրում, մեր դռների մօտ ամէն տեսակ հին ու նոր մրգատու ծառեր կան, որ իմ մայրն է տուել ինձ, ես պահել եմ քե՛զ համար, իմ սիրեցեա՛լ:
13 Մանրագորները իրենց հոտը կու տան Ու մեր դռներուն մէջ, Բոլոր ընտիր պտուղներէն, թէ՛ նոր եւ թէ՛ հին, Քեզի համար պահեր եմ, ո՛վ իմ սիրականս։
zohrab-1805▾ eastern-1994▾ western am▾
7:137:14 Мандрагоры уже пустили благовоние, и у дверей наших всякие превосходные плоды, новые и старые: {это} сберегла я для тебя, мой возлюбленный!
7:13 ὀρθρίσωμεν ορθριζω get up at dawn εἰς εις into; for ἀμπελῶνας αμπελων vineyard ἴδωμεν οραω view; see εἰ ει if; whether ἤνθησεν ανθεω the ἄμπελος αμπελος vine ἤνθησεν ανθεω the κυπρισμός κυπρισμος the ῥόαι ροα there δώσω διδωμι give; deposit τοὺς ο the μαστούς μαστος breast μου μου of me; mine σοί σοι you
7:13 הַֽ hˈa הַ the דּוּדָאִ֣ים ddûḏāʔˈîm דּוּדַי mandrake נָֽתְנוּ־ nˈāṯᵊnû- נתן give רֵ֗יחַ rˈêₐḥ רֵיחַ scent וְ wᵊ וְ and עַל־ ʕal- עַל upon פְּתָחֵ֨ינוּ֙ pᵊṯāḥˈênû פֶּתַח opening כָּל־ kol- כֹּל whole מְגָדִ֔ים mᵊḡāḏˈîm מֶגֶד present חֲדָשִׁ֖ים ḥᵃḏāšˌîm חָדָשׁ new גַּם־ gam- גַּם even יְשָׁנִ֑ים yᵊšānˈîm יָשָׁן old דֹּודִ֖י dôḏˌî דֹּוד beloved one צָפַ֥נְתִּי ṣāfˌantî צפן hide לָֽךְ׃ lˈāḵ לְ to
7:13. mandragorae dederunt odorem in portis nostris omnia poma nova et vetera dilecte mi servavi tibiThe mandrakes give a smell. In our gates are all fruits: the new and the old, my beloved, I have kept for thee.
13. The mandrakes give forth fragrance, and at our doors are all manner of precious fruits, new and old, which I have laid up for thee, O my beloved.
7:13. The mandrakes yield their fragrance. At our gates is every fruit. The new and the old, my beloved, I have kept for you.
7:13. The mandrakes give a smell, and at our gates [are] all manner of pleasant [fruits], new and old, [which] I have laid up for thee, O my beloved.
The mandrakes give a smell, and at our gates [are] all manner of pleasant [fruits], new and old, [which] I have laid up for thee, O my beloved:

7:14 Мандрагоры уже пустили благовоние, и у дверей наших всякие превосходные плоды, новые и старые: {это} сберегла я для тебя, мой возлюбленный!
7:13
ὀρθρίσωμεν ορθριζω get up at dawn
εἰς εις into; for
ἀμπελῶνας αμπελων vineyard
ἴδωμεν οραω view; see
εἰ ει if; whether
ἤνθησεν ανθεω the
ἄμπελος αμπελος vine
ἤνθησεν ανθεω the
κυπρισμός κυπρισμος the
ῥόαι ροα there
δώσω διδωμι give; deposit
τοὺς ο the
μαστούς μαστος breast
μου μου of me; mine
σοί σοι you
7:13
הַֽ hˈa הַ the
דּוּדָאִ֣ים ddûḏāʔˈîm דּוּדַי mandrake
נָֽתְנוּ־ nˈāṯᵊnû- נתן give
רֵ֗יחַ rˈêₐḥ רֵיחַ scent
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
פְּתָחֵ֨ינוּ֙ pᵊṯāḥˈênû פֶּתַח opening
כָּל־ kol- כֹּל whole
מְגָדִ֔ים mᵊḡāḏˈîm מֶגֶד present
חֲדָשִׁ֖ים ḥᵃḏāšˌîm חָדָשׁ new
גַּם־ gam- גַּם even
יְשָׁנִ֑ים yᵊšānˈîm יָשָׁן old
דֹּודִ֖י dôḏˌî דֹּוד beloved one
צָפַ֥נְתִּי ṣāfˌantî צפן hide
לָֽךְ׃ lˈāḵ לְ to
7:13. mandragorae dederunt odorem in portis nostris omnia poma nova et vetera dilecte mi servavi tibi
The mandrakes give a smell. In our gates are all fruits: the new and the old, my beloved, I have kept for thee.
13. The mandrakes give forth fragrance, and at our doors are all manner of precious fruits, new and old, which I have laid up for thee, O my beloved.
7:13. The mandrakes yield their fragrance. At our gates is every fruit. The new and the old, my beloved, I have kept for you.
7:13. The mandrakes give a smell, and at our gates [are] all manner of pleasant [fruits], new and old, [which] I have laid up for thee, O my beloved.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:13: The mandrakes give a smell - See the note on Gen 30:14, where the mandrake is particularly described; from which this passage will receive considerable light. The reader is requested to consult it.
All manner of pleasant fruits - Fruits new and old; flowers and herbs of every kind which the season could yield. The literal sense, allowing for the concealing metaphors, is, I believe, of a widely different nature from what is generally given. But this must be left to the reader's sagacity and prudence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:13: mandrakes: Gen 30:14
at our: Sol 4:16, Sol 5:1; Joh 15:8; Gal 5:22, Gal 5:23; Eph 5:9; Phi 1:11
new: Mat 13:52
I have: Isa 23:18, Isa 60:6, Isa 60:7; Mat 25:40; Rom 15:25-27; Co1 2:9, Co1 16:2, Co1 8:8, Co1 8:9; Col 3:17; Pe1 4:11
John Gill
The mandrakes give a smell,.... Or, "those lovely flowers", as Junius and Tremellius, and Piscator, translate the words; even those the church proposed to give to her beloved, when in the fields Some take them to be violets; others, jessamine; others, more probably, lilies (g); as the circumstances of time and place, when and where they flourished, and their fragrant smell, and figure like cups, show. Ravius (h) contends, that the word signifies, and should be rendered, "the branches put forth their sweet smelling flowers"; and thinks branches of figs are meant, which give a good smell, agreeably to Song 2:13; and which he supposes to be the use of the word in Jer 24:1; and to his sense Heidegger (i) agrees; only he thinks the word "branches" is not to be restrained to a particular species, but may signify branches of sweet smelling flowers, and fruits in general. Ludolphus (k) would have the fruit the Arabians, call "mauz", or "muza", intended; which, in the Abyssine country, is as big as a cucumber, and of the same form and shape, fifty of which grow upon one and the same stalk, and are of a very sweet taste and smell; from which cognation of a great many on the same stalk he thinks it took the name of "dudaim", the word here used, and in Gen 30:14. But the generality of interpreters and commentators understand by it the mandrakes; and so it is rendered by the Septuagint, and in both the Targums of Onkelos and Jonathan, on Gen 30:14; but it is questionable whether the same plant that is known among us by that name is meant, since it is of a strong ill scented and offensive smell; and so Pliny says (l) of it: though Dioscorides, Levinus, Lemnius (m), and Augustine (n) (who says he saw the plant and examined it), say it is of a very sweet smell; which though it does not agree with the plant that now bears the name, yet it does with that here intended; for though it is only said to give a smell, no doubt a good one is meant, and such Reuben's mandrakes gave. And by them here may be intended, either the saints and people of God, compared to them for their fragrancy, being clad with the garments of Christ, which smell of myrrh, aloes, and cassia, and are anointed with the savoury ointments of the grace of the Spirit; whose prayers are sweet odours; and their works, with their persons, accepted with God in Christ: or rather the graces of the Spirit in lively exercise may be meant; such as those lovely flowers of faith, hope, love, repentance, patience, self-denial, humility, thankfulness, and others;
and at our gates are all manner of pleasant fruits; in distinction from the mandrakes and flowers in the fields Gen 30:14; and in allusion to a custom, in many countries, to garnish the posts of the door of newly married persons with branches of trees, and fruits, and flowers; and at other festivals, besides nuptial ones (o), which made it inviting to enter in: and these "all manner of pleasant fruits" may denote the plenty, variety, and excellency of the blessings of grace, and of the graces of the Spirit, believers have from Christ; and of the doctrines and ordinances of the Gospel, which are for their use; and may be said to be "at our gates", as being ready at hand, in the hearts of saints, and in the mouths of Gospel ministers; and open and visible, held forth to public view in the word and ordinances; and which are administered at Wisdom's gates, the gates of Zion, where they are to be met with and had. And which are
new and old; denoting the plenty of grace and blessings of it, of old laid up in Christ, and from whom there are fresh supplies continually: or rather the doctrines of the Old and New Testament; which, for matter and substance, are the same; and with which the church, and particularly her faithful ministers, being furnished, bring forth out of their treasure things new and old, Mt 13:52;
which I have laid up for thee, O my beloved; Christ, whom her soul loved; for though the above fruits, the blessings, promises, and doctrines of grace, which she laid up in her heart, mind, and memory, to bring forth and make use of at proper times and seasons, were for her own use and benefit, and of all believers, yet in all for the honour and glory of Christ, the author and donor of them. Respect may be had to a custom with lovers, to lay up fruits for those they love; at least such custom may be compared with this (p).
(g) Pfeiffer. Dubia Vexata, cent. 1. loc. 59. p. 79. (h) Dissert. de Dudaim. (i) Hist. Patriarch. tom. 2. exercit. 19. s. 9, 15. (k) Hist. Ethiop. l. 1. c. 9. (l) Nat. Hist. l. 25. c. 13. (m) Herb. Bibl. Explic. l. 2. (n) Contr. Faustum, l. 22. c. 56. (o) Vid. Plutarch. Amator. vol. 2. p. 755. & Barthium ad Claudian. de Nupt. Honor. v. 208. "Longos erexit janua ramos", Juvenal. Satyr. 12. v. 91. "Necte coronam postibus", Satyr. 6. v. 51, 52. "Ornantur postes", v. 79. "Ornatas paulo ante fores", &c. v. 226, 227. "Junua laureata", Tertull. ad Uxor. l. 2. c. 6. (p) "----Sunt poma gravantia ramos Sunt auro similes longis in vitibus uvae, Sunt et purpureae, tibi et has servamus et ilias". Ovid. Metamorph. l. 13. Fab. 8.
John Wesley
Mandrakes - This Hebrew word is used Gen 30:14-15, and the signification of it is very much doubted and disputed by interpreters. The word here signifies sweet and pleasant flowers, and therefore if it be understood of mandrakes, they were of another sort than ours, as flowers of the same kind in several climates have very different natures and qualities. At our gates - Brought thither by divers persons to congratulate our nuptials. All fruits - Fruits of this year and of the former. Which seems to be meant of the various fruits and operations of the Spirit, and degrees of grace in several believers.
Robert Jamieson, A. R. Fausset and David Brown
mandrakes--Hebrew, dudaim, from a root meaning "to love"; love apples, supposed to exhilarate the spirits and excite love. Only here and Gen 30:14-16. Atropa mandragora of LINNÆUS; its leaves like lettuce, but dark green, flowers purple, root forked, fruit of the size of an apple, ruddy and sweet-smelling, gathered in wheat harvest, that is, in May (Mariti, ii. 195).
gates--the entrance to the kiosk or summer house. Love "lays up" the best of everything for the person beloved (1Cor 10:31; Phil 3:8; 1Pet 4:11), thereby really, though unconsciously, laying up for itself (Ti1 6:18-19).