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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–3. Окончание беседы. Невеста с иерусалимским женщинами о своем Возлюбленном. 4–10. Новые похвалы Соломона своей избраннице. 11–12. Возлюбленная передает какой-то начальный эпизод из истории своей любви.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, I. The daughters of Jerusalem, moved with the description which the church had given of Christ, enquire after him, ver. 1. II. The church directs them where they may meet with him, ver. 2, 3. III. Christ is now found of those that sought him, and very highly applauds the beauty of his spouse, as one extremely smitten with it (ver. 4-7), preferring her before all others (ver. 8, 9), recommending her to the love and esteem of all her neighbours (ver. 10), and, lastly, acknowledging the impressions which her beauty had made upon him and the great delight he took in it, ver. 11-13.
Adam Clarke: Commentary on the Bible - 1831
The companions of the bride inquire after the bridegroom, Sol 6:1-3. A description of the bride, Sol 6:4-13.
Song of Solomon (Canticles) 6:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Sol 6:1, The church professes her faith in Christ; Sol 6:4, Christ shews the graces of the church; Sol 6:10, and his love towards her.
Song of Solomon (Canticles) 6:1
Carl Friedrich Keil and Franz Delitzsch

The daughters of Jerusalem now offer to seek along with Shulamith for her beloved, who had turned away and was gone.
1 Whither has thy beloved gone,
Thou fairest of women?
Whither has thy beloved turned,
That we may seek him with thee?
The longing remains with her even after she has wakened, as the after effect of her dream. In the morning she goes forth and meets with the daughters of Jerusalem. They cause Shulamith to describe her friend, and they ask whither he has gone. They wish to know the direction in which he disappeared from her, the way which he had probably taken (פנה, R. פן .R, to drive, to urge forward, to turn from one to another), that with her they might go to seek him (Vav of the consequence or the object, as at Ps 83:17). The answer she gives proceeds on a conclusion which she draws from the inclination of her beloved.
Geneva 1599
Where is thy beloved gone, (k) O thou fairest among women? where is thy beloved turned aside? that we may seek him with thee.
(k) Hearing of the excellency of Christ, the faithful desire to know how to find him.
John Gill
INTRODUCTION TO SONG OF SOLOMON 6
The discourse between the church and the daughters of Jerusalem is continued in this chapter: they inquire whither her beloved was gone, in order to seek him with her, Song 6:1; she tells them where he was gone, and for what purpose he went thither, and what he was doing there; and claims and asserts her interest in him, Song 6:2; Then follows a commendation of the church by Christ, who admires her beauty, and describes her by her eyes, hair, &c. Song 6:4; and prefers her to all others; being a singular and choice one to him, and the praise of others, Song 6:8; and next he gives an account of his going into his garden, and his design in it, and of what happened to him there, Song 6:11. And the chapter is concluded with a charge to the Shulamite, to turn herself, that she might be looked upon; which occasions a question, to which an answer is returned, Song 6:13.
John Wesley
Gone - From thee.
Robert Jamieson, A. R. Fausset and David Brown
Historically, at Jesus Christ's crucifixion and burial, Joseph of Arimathea, and Nicodemus, and others, joined with His professed disciples. By speaking of Jesus Christ, the bride does good not only to her own soul, but to others (see on Song 1:4; Mal 3:16; Mt 5:14-16). Compare the hypocritical use of similar words (Mt 2:8).
6:06:0: Պատասխանի տայ հարսնն եւ ասէ.
0 Հարսը պատասխան է տալիս եւ ասում.
6 Քու սիրականդ ո՞ւր գնաց, Ո՛վ կիներուն գեղեցիկը։Քու սիրականդ ո՞ւր դարձաւ, Որ զանիկա քեզի հետ փնտռենք։
Պատասխանի տայ հարսնն եւ ասէ:

6:0: Պատասխանի տայ հարսնն եւ ասէ.
0 Հարսը պատասխան է տալիս եւ ասում.
6 Քու սիրականդ ո՞ւր գնաց, Ո՛վ կիներուն գեղեցիկը։Քու սիրականդ ո՞ւր դարձաւ, Որ զանիկա քեզի հետ փնտռենք։
zohrab-1805▾ eastern-1994▾ western am▾
6:0
6:1 ποῦ που.1 where? ἀπῆλθεν απερχομαι go off; go away ὁ ο the ἀδελφιδός αδελφιδος of you; your ἡ ο the καλὴ καλος fine; fair ἐν εν in γυναιξίν γυνη woman; wife ποῦ που.1 where? ἀπέβλεψεν αποβλεπω look off / forward ὁ ο the ἀδελφιδός αδελφιδος of you; your καὶ και and; even ζητήσομεν ζητεω seek; desire αὐτὸν αυτος he; him μετὰ μετα with; amid σοῦ σου of you; your
6:1 אָ֚נָה ˈʔānā אָן whither הָלַ֣ךְ hālˈaḵ הלך walk דֹּודֵ֔ךְ dôḏˈēḵ דֹּוד beloved one הַ ha הַ the יָּפָ֖ה yyāfˌā יָפֶה beautiful בַּ ba בְּ in † הַ the נָּשִׁ֑ים nnāšˈîm אִשָּׁה woman אָ֚נָה ˈʔānā אָן whither פָּנָ֣ה pānˈā פנה turn דֹודֵ֔ךְ ḏôḏˈēḵ דֹּוד beloved one וּ û וְ and נְבַקְשֶׁ֖נּוּ nᵊvaqšˌennû בקשׁ seek עִמָּֽךְ׃ ʕimmˈāḵ עִם with
6:1. quo abiit dilectus tuus o pulcherrima mulierum quo declinavit dilectus tuus et quaeremus eum tecumWhither is thy beloved gone, O thou most beautiful among women? whither is thy beloved turned aside, and we will seek him with thee?
1. Whither is thy beloved gone, O thou fairest among women? whither hath thy beloved turned him, that we may seek him with thee?
6:1. Chorus to Bride: Where has your beloved gone, O most beautiful among women? To where has your beloved turned aside, so that we may seek him with you?
6:1. Whither is thy beloved gone, O thou fairest among women? whither is thy beloved turned aside? that we may seek him with thee.
[119] missing verse:

6:1
ποῦ που.1 where?
ἀπῆλθεν απερχομαι go off; go away
ο the
ἀδελφιδός αδελφιδος of you; your
ο the
καλὴ καλος fine; fair
ἐν εν in
γυναιξίν γυνη woman; wife
ποῦ που.1 where?
ἀπέβλεψεν αποβλεπω look off / forward
ο the
ἀδελφιδός αδελφιδος of you; your
καὶ και and; even
ζητήσομεν ζητεω seek; desire
αὐτὸν αυτος he; him
μετὰ μετα with; amid
σοῦ σου of you; your
6:1
אָ֚נָה ˈʔānā אָן whither
הָלַ֣ךְ hālˈaḵ הלך walk
דֹּודֵ֔ךְ dôḏˈēḵ דֹּוד beloved one
הַ ha הַ the
יָּפָ֖ה yyāfˌā יָפֶה beautiful
בַּ ba בְּ in
הַ the
נָּשִׁ֑ים nnāšˈîm אִשָּׁה woman
אָ֚נָה ˈʔānā אָן whither
פָּנָ֣ה pānˈā פנה turn
דֹודֵ֔ךְ ḏôḏˈēḵ דֹּוד beloved one
וּ û וְ and
נְבַקְשֶׁ֖נּוּ nᵊvaqšˌennû בקשׁ seek
עִמָּֽךְ׃ ʕimmˈāḵ עִם with
6:1. quo abiit dilectus tuus o pulcherrima mulierum quo declinavit dilectus tuus et quaeremus eum tecum
Whither is thy beloved gone, O thou most beautiful among women? whither is thy beloved turned aside, and we will seek him with thee?
6:1. Chorus to Bride: Where has your beloved gone, O most beautiful among women? To where has your beloved turned aside, so that we may seek him with you?
6:1. Whither is thy beloved gone, O thou fairest among women? whither is thy beloved turned aside? that we may seek him with thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3. На лишенный искренности, иронический вопрос иерусалимских женщин о местопребывании Жениха (ст. 1), Возлюбленная в духе восточного остроумия отвечает, что он занимается лишь любовью, собирает цветы для нее, и во всяком случае всецело принадлежит ей (ст. 2–3, сн II:16). Мидраш так комментирует (с. 150) рассматриваемые стихи: «Народы мира говорят Израилю: куда ушел твой Возлюбленный от Египта, моря, Синая? Что спрашивает вы меня о нем, — ответило общество Израилево: что пользы вам спрашивать о нем, какое участие имеете вы в нем? Я не могу, — с тех пор как я с ним соединилась — оставить Его, разлучиться от Него. Где бы Он ни был, Он придет ко мне».
Adam Clarke: Commentary on the Bible - 1831
6:1: Whither is thy beloved gone - These words are supposed to be addressed to the bride by her own companions, and are joined to the preceding chapter by the Hebrew and all the versions.
Song of Solomon (Canticles) 6:2
Albert Barnes: Notes on the Bible - 1834
6:1: The question put by the chorus, and the answer it receives from the bride, show that the loss and seeking are not to be taken too seriously.
Song of Solomon (Canticles) 6:4
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:1: O thou: Sol 6:4, Sol 6:9, Sol 6:10, Sol 1:8, Sol 2:2, Sol 5:9
that: Sol 1:4; Rut 1:16, Rut 1:17, Rut 2:12; Isa 2:5; Jer 14:8; Zac 8:21-23; Act 5:11-14
Song of Solomon (Canticles) 6:2
John Gill
Whither is thy beloved gone, O thou fairest among women?.... The title is the same used by them, and by Christ before them, Song 1:8; and here repeated, to assure her that they were serious in asking this question, and that it was in great respect to her they put it; and which, to the same sense, in other words, is expressed,
whither is thy beloved turned aside? which way did he take? on what hand did he turn, to the right or left, when he went from thy door? They ask no longer who or what he was, being satisfied with the church's description of him; by which they had gained some knowledge of him, and had their affections drawn out unto him; and were desirous of knowing more of him and of being better acquainted with him, and to enjoy his company and presence; though as yet they had but little faith in him, and therefore could not call him "their" beloved, only "her" beloved: and this question is put and repeated in this manner, to show that they were serious and in earnest; yea, were in haste, and impatient to know which way he went; say they,
that we may seek him with thee; it was not mere speculation or curiosity that led them to put the above questions; they were desirous to go into practice, to join with the church in the search of Christ, to seek him with her in the word and ordinances; upon which they were determined, could they get any hint from her whither he was gone, and where it was most likely to find him: for so the words may be rendered, "and we will seek him with thee" (p); this they had resolved on among themselves, and only wanted directions which way to steer their course, or a grant to go along with the church in quest of her beloved.
(p) Sept. "quaeremus", V. L. Pagninus, Montanus, Marckius, &c.
6:16:1: Եղբօրորդին իմ էջ ՚ի պարտէզ իւր ՚ի տաշտս խնգոց. հովուել ՚ի բուրաստանս՝ եւ ժողովել շուշանս[8701]։ [8701] Ոմանք. Պատասխանի տուեալ ասէ... եւ ժողովել ՚ի շուշանս։ Օրինակ մի յաւելու. Եւ ժողովել շուշանս յամենայն ծաղկանց մայրից։ Որպէս զարդ ՚ի մէջ փշոց. սոյնպէս է եղբօրորդին իմ ՚ի մէջ դստերաց։ Ես եղ՛՛։
1 «Իմ սիրեցեալն իջաւ իր պարտէզը՝ խնկածաղիկների մարգերի մէջ, որ հօտն արածեցնի բուրաստաններում եւ շուշաններ քաղի:
2 Իմ սիրականս իր պարտէզը՝ Համեմներու ածուները իջաւ, Որպէս զի պարտէզներու մէջ իր հօտը արածէ Ու շուշաններ հաւաքէ։
[102]Եղբօրորդին իմ էջ ի պարտէզ իւր ի տաշտս խնկոց, հովուել ի բուրաստանս եւ ժողովել շուշանս:

6:1: Եղբօրորդին իմ էջ ՚ի պարտէզ իւր ՚ի տաշտս խնգոց. հովուել ՚ի բուրաստանս՝ եւ ժողովել շուշանս[8701]։
[8701] Ոմանք. Պատասխանի տուեալ ասէ... եւ ժողովել ՚ի շուշանս։ Օրինակ մի յաւելու. Եւ ժողովել շուշանս յամենայն ծաղկանց մայրից։ Որպէս զարդ ՚ի մէջ փշոց. սոյնպէս է եղբօրորդին իմ ՚ի մէջ դստերաց։ Ես եղ՛՛։
1 «Իմ սիրեցեալն իջաւ իր պարտէզը՝ խնկածաղիկների մարգերի մէջ, որ հօտն արածեցնի բուրաստաններում եւ շուշաններ քաղի:
2 Իմ սիրականս իր պարտէզը՝ Համեմներու ածուները իջաւ, Որպէս զի պարտէզներու մէջ իր հօտը արածէ Ու շուշաններ հաւաքէ։
zohrab-1805▾ eastern-1994▾ western am▾
6:16:1 >.
6:2 ἀδελφιδός αδελφιδος of me; mine κατέβη καταβαινω step down; descend εἰς εις into; for κῆπον κηπος garden αὐτοῦ αυτος he; him εἰς εις into; for φιάλας φιαλη bowl τοῦ ο the ἀρώματος αρωμα spice ποιμαίνειν ποιμαινω shepherd ἐν εν in κήποις κηπος garden καὶ και and; even συλλέγειν συλλεγω collect κρίνα κρινον lily
6:2 דֹּודִי֙ dôḏˌî דֹּוד beloved one יָרַ֣ד yārˈaḏ ירד descend לְ lᵊ לְ to גַנֹּ֔ו ḡannˈô גַּן garden לַ la לְ to עֲרוּגֹ֖ות ʕᵃrûḡˌôṯ עֲרוּגָה garden bed הַ ha הַ the בֹּ֑שֶׂם bbˈōśem בֹּשֶׂם balsam-tree לִ li לְ to רְעֹות֙ rᵊʕôṯ רעה pasture בַּ ba בְּ in † הַ the גַּנִּ֔ים ggannˈîm גַּן garden וְ wᵊ וְ and לִ li לְ to לְקֹ֖ט lᵊqˌōṭ לקט gather שֹֽׁושַׁנִּֽים׃ šˈôšannˈîm שׁוּשַׁן lily
6:2. dilectus meus descendit in hortum suum ad areolam aromatis ut pascatur in hortis et lilia colligatMy beloved is gone down into his garden, to the bed of aromatical spices, to feed in the gardens, and to gather lilies.
2. My beloved is gone down to his garden, to the beds of spices, to feed in the gardens, and to gather lilies.
6:2. Bride: My beloved has descended to his garden, to the courtyard of aromatic plants, in order to pasture in the gardens and gather the lilies.
6:2. My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies.
My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies:

6:1 <<Куда пошел возлюбленный твой, прекраснейшая из женщин? куда обратился возлюбленный твой? мы поищем его с тобою>>.
6:2
ἀδελφιδός αδελφιδος of me; mine
κατέβη καταβαινω step down; descend
εἰς εις into; for
κῆπον κηπος garden
αὐτοῦ αυτος he; him
εἰς εις into; for
φιάλας φιαλη bowl
τοῦ ο the
ἀρώματος αρωμα spice
ποιμαίνειν ποιμαινω shepherd
ἐν εν in
κήποις κηπος garden
καὶ και and; even
συλλέγειν συλλεγω collect
κρίνα κρινον lily
6:2
דֹּודִי֙ dôḏˌî דֹּוד beloved one
יָרַ֣ד yārˈaḏ ירד descend
לְ lᵊ לְ to
גַנֹּ֔ו ḡannˈô גַּן garden
לַ la לְ to
עֲרוּגֹ֖ות ʕᵃrûḡˌôṯ עֲרוּגָה garden bed
הַ ha הַ the
בֹּ֑שֶׂם bbˈōśem בֹּשֶׂם balsam-tree
לִ li לְ to
רְעֹות֙ rᵊʕôṯ רעה pasture
בַּ ba בְּ in
הַ the
גַּנִּ֔ים ggannˈîm גַּן garden
וְ wᵊ וְ and
לִ li לְ to
לְקֹ֖ט lᵊqˌōṭ לקט gather
שֹֽׁושַׁנִּֽים׃ šˈôšannˈîm שׁוּשַׁן lily
6:2. dilectus meus descendit in hortum suum ad areolam aromatis ut pascatur in hortis et lilia colligat
My beloved is gone down into his garden, to the bed of aromatical spices, to feed in the gardens, and to gather lilies.
6:2. Bride: My beloved has descended to his garden, to the courtyard of aromatic plants, in order to pasture in the gardens and gather the lilies.
6:2. My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Whither is thy beloved gone, O thou fairest among women? whither is thy beloved turned aside? that we may seek him with thee. 2 My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies. 3 I am my beloved's, and my beloved is mine: he feedeth among the lilies.
Here is, I. The enquiry which the daughters of Jerusalem made concerning Christ, v. 1. They still continue their high thoughts of the church, and call her, as before, the fairest among women; for true sanctity is true beauty. And now they raise their thoughts higher concerning Christ: Whither has thy beloved gone, that we may seek him with thee? This would be but an indecent, unacceptable, compliment, if the song were not to be understood spiritually; for love is jealous of a rival, would monopolize the beloved, and cares not that others should join in seeking him; but those that truly love Christ are desirous that others should love him too, and be joined to him; nay, the greatest instance of duty and respect that the church's children can show to their mother is to join with her in seeking Christ. The daughters of Jerusalem, who had asked (ch. v. 9), What is thy beloved more than another beloved? wondering that the spouse should be so passionately in love with him, are now of another mind, and are themselves in love with him; for, 1. The spouse had described him, and shown them his excellencies and perfections; and therefore, though they have not seen him, yet, believing, they love him. Those that undervalue Christ do so because they do not know him; when God, by his word and Spirit, discovers him to the soul, with that ray of light the fire of love to him will be kindled. 2. The spouse had expressed her own love to him, her rest in that love, and triumphed in it: This is my beloved; and that flame in her breast scattered sparks into theirs. As sinful lusts, when they break out, defile many, so the pious zeal of some may provoke many, 2 Cor. ix. 2. 3. The spouse had bespoken their help in seeking her beloved (ch. v. 8); but now they beg hers, for they perceive that now the cloud she had been under began to scatter, and the sky to clear up, and, while she was describing her beloved to them, she herself retrieved her comfort in him. Drooping Christians would find benefit themselves by talking of Christ, as well as do good to others. Now here, (1.) They enquire concerning him, "Wither has thy beloved gone? which may must we steer our course in pursuit of him?" Note, Those that are made acquainted with the excellencies of Christ, and the comfort of an interest in him, cannot but be inquisitive after him and desirous to know where they may meet with him. (2.) They offer their service to the spouse to accompany her in quest of him: We will seek him with thee. Those that would find Christ must seek him, seek him early, seek him diligently; and it is best seeking Christ in concert, to join with those that are seeking him. We must seek for communion with Christ in communion with saints. We know whither our beloved has gone; he has gone to heaven, to his Father, and our Father. He took care to send us notice of it, that we might know how to direct to him, John xx. 17. We must by faith see him there, and by prayer seek him there, with boldness enter into the holiest, and herein must join with the generation of those that seek him (Ps. xxiv. 6), even with all that in every place call upon him, 1 Cor. i. 2. We must pray with and for others.
II. The answer which the spouse gave to this enquiry, v. 2, 3. Now she complains not any more, as she had done (ch. v. 6), "He is gone, he is gone," that she knew not where to find him, or doubted she had lost him for ever; no,
1. Now she knows very well where he is (v. 2): "My beloved is not to be found in the streets of the city, and the crowd and noise that are there; there I have in vain looked for him" (as his parents sought him among their kindred and acquaintance, and found him not); "but he has gone down to his garden, a place of privacy and retirement." The more we withdraw from the hurry of the world the more likely we are to have acquaintance with Christ, who took his disciples into a garden, there to be witnesses of the agonies of his love. Christ's church is a garden enclosed, and separated from the open common of the world; it is his garden, which he has planted as he did the garden of Eden, which he takes care of, and delights in. Though he had gone up to the paradise above, yet he comes down to his garden on earth; it lies low, but he condescends to visit it, and wonderful condescension it is. Will God in very deed dwell with man upon the earth? Those that would find Christ may expect to meet with him in his garden the church, for there he records his name (Exod. xx. 24); they must attend upon him in the ordinances which he has instituted, the word, sacraments, and prayer, wherein he will be with us always, even to the end of the world. The spouse here refers to what Christ had said (ch. v. 1), I have come into my garden. It is as if she had said, "What a fool was I to fret and fatigue myself in seeking him where he was not, when he himself had told me where he was!" Words of direction and comfort are often out of the way when we have occasion to use them, till the blessed Spirit brings them to our remembrance, and then we wonder how we overlooked them. Christ has told us that he would come into his garden; thither therefore we must go to seek him. The beds, and smaller gardens, in this greater, are the particular churches, the synagogues of God in the land (Ps. lxxxiv. 8); the spices and lilies are particular believers, the planting of the Lord, and pleasant in his eyes. When Christ comes down to his church it is, (1.) To feed among the gardens, to feed his flock, which he feeds not, as other shepherds, in the open fields, but in his garden, so well are they provided for, Ps. xxiii. 2. He comes to feed his friends, and entertain them; there you may not only find him, but find his table richly furnished, and a hearty welcome to it. He comes to feed himself, that is, to please himself with the products of his own grace in his people; for the Lord takes pleasure in those that fear him. He has many gardens, many particular churches of different sizes and shapes; but, while they are his, he feeds in them all, manifests himself among them, and is well pleased with them. (2.) To gather lilies, wherewith he is pleased to entertain and adorn himself. He picks the lilies one by one, and gathers them to himself; and there will be a general harvest of them at the great day, when he will send forth his angels, to gather all his lilies, that he may be for ever glorified and admired in them.
2. She is very confident of her own interest in him (v. 3): "I am my beloved's, and my beloved is mine; the relation is mutual, and the knot is tied, which cannot be loosed; for he feeds among the lilies, and my communion with him is a certain token of my interest in him." She had said this before (ch. ii. 16); but, (1.) Here she repeats it as that which she resolved to abide by, and which she took an unspeakable pleasure and satisfaction in; she liked her choice too well to change. Our communion with God is very much maintained and kept up by the frequent renewing of our covenant with him and rejoicing in it. (2.) She had occasion to repeat it, for she had acted unkindly to her beloved, and, for her so doing, he had justly withdrawn himself from her, and therefore there was occasion to take fresh hold of the covenant, which continues firm between Christ and believes, notwithstanding their failings and his frowns, Ps. lxxxix. 30-35. "I have been careless and wanting in my duty, and yet I am my beloved's;" for every transgression in the covenant does not throw us out of covenant. "He has justly hidden his face from me and denied me his comforts, and yet my beloved is mine;" for rebukes and chastenings are not only consistent with, but they flow from covenant-love. (3.) When we have not a full assurance of Christ's love we must live by a faithful adherence to him. "Though I have not the sensible consolation I used to have, yet I will cleave to this, Christ is mine and I am his." (4.) Though she had said the same before, yet now she inverts the order, and asserts her interest in her first: I am my beloved's, entirely devoted and dedicated to him; and then her interest in him and in his grace: "My beloved is mine, and I am happy, truly happy in him." If our own hearts can but witness for us that we are his, there is no room left to question his being ours; for the covenant never breaks on his side. (5.) It is now her comfort, as it was then, that he feeds among the lilies, that he takes delight in his people and converses freely with them, as we do with those with whom we feed; and therefore, though at present he be withdrawn, "I shall meet with him again. I shall yet praise him who is the health of my countenance, and my God."
Adam Clarke: Commentary on the Bible - 1831
6:2: My beloved is gone down into his garden - The answer of the bride to her companions.
Song of Solomon (Canticles) 6:4
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: gone: Sol 6:11, Sol 4:12-16, Sol 5:1; Isa 58:11, Isa 61:11; Mat 18:20, Mat 28:20
the beds: Sol 5:13
feed: Sol 1:7, Sol 1:8; Isa 40:11; Eze 34:23; Zep 3:17; Joh 4:34, Joh 4:35; Rev 7:17
and to: Sol 2:2; Isa 57:1; Joh 14:3, Joh 17:24; Phi 1:21-23; Th1 4:13, Th1 4:14
Song of Solomon (Canticles) 6:3
Carl Friedrich Keil and Franz Delitzsch

2 My beloved has gone down into the garden,
To the beds of sweet herbs,
To feed in the gardens
And gather lilies.
He is certainly, she means to say, there to be found where he delights most to tarry. He will have gone down - viz. from the palace (Song 6:11; cf. 3Kings 20:43 and Esther 7:7) - into his garden, to the fragrant beds, there to feed in his garden and gather lilies (cf. Old Germ. "to collect rsen"); he is fond of gardens and flowers. Shulamith expresses this in her shepherd-dialect, as when Jesus says of His Father (Jn 15:1), "He is the husbandman." Flowerbeds are the feeding place (vid., regarding לרעות under Song 2:16) of her beloved. Solomon certainly took great delight in gardens and parks, Eccles 2:5. But this historical fact is here idealized; the natural flora which Solomon delighted in with intelligent interest presents itself as a figure of a higher Loveliness which was therein as it were typically manifest (cf. Rev_ 7:17, where the "Lamb," "feeding," and "fountains of water," are applied as anagogics, i.e., heavenward-pointing types). Otherwise it is not to be comprehended why it is lilies that are named. Even if it were supposed to be implied that lilies were Solomon's favourite flowers, we must assume that his taste was determined by something more than by form and colour. The words of Shulamith give us to understand that the inclination and the favourite resort of her friend corresponded to his nature, which is altogether thoughtfulness and depth of feeling (cf. under Ps 92:5, the reference to Dante: the beautiful women who gather flowers representing the paradisaical life); lilies, the emblems of unapproachable grandeur, purity inspiring reverence, high elevation above that which is common, bloom there wherever the lily-like one wanders, whom the lily of the valley calls her own. With the words:
Geneva 1599
My beloved is gone down into his (a) garden, to the beds of spices, to feed in the gardens, and to gather lilies.
(a) That is, is conversant here in earth among men.
John Gill
My beloved is gone down into his garden,.... Which may be said by Solomon, in allusion to what he himself was wont to do, as Josephus (q) relates; who used to go very early in a morning in great pomp to Etham, about two miles from Jerusalem, a pleasant place, abounding with gardens and flows of water: or respect may be had to the king's gardens nearer Jerusalem, which were at the descent of Mount Zion, and reached to the lower pool (r); see Neh 3:15; and which lying lower than the king's palace, he might be said to go down to it. And this may point at the low estate of the people of God on earth, depressed with sorrows, afflictions, and persecutions; and the condescension of Christ, in visiting them in their low estate, and granting them his gracious presence: of the garden of Christ, and of his coming into it; see Gill on Song 4:12; See Gill on Song 4:16; See Gill on Song 5:1; and the church might remember what he said, "I am come into my garden", Song 5:1; though she soon fell asleep and forgot it, and now calls it to mind, and so could direct the daughters where he was. She adds,
to the beds of spices; of odoriferous plants; to which particular believers, planted regularly in the churches of Christ, may be compared, for the excellency and fragrancy of their graces; and among whom Christ delights to be; see Song 4:13. Gussetius (s) thinks the words, both here and in Song 5:13, should be rendered "rivers of spices"; an hyperbolical expression, showing that a man walking by rivers of waters, where aromatic plants and fragrant flowers grow, perceives such a sweet odour, that, while he is refreshed with the moisture of the waters, he seems to be walking by rivers of spices. The end of her beloved's going thither is,
to feed in the gardens; to feed his flocks there: not on commons and in fields, but in gardens, which is unusual: and by which are meant particular churches, where Christ feeds his people, by his Spirit and by his ministers, word and ordinances, with himself, the bread of life; with the discoveries of his love, better than wine; and with the doctrines and promises of the Gospel: or to feed himself, or that "he himself might be fed" (t) there; by beholding with pleasure how the plants grow, and the spices flow out; by tasting the pleasant fruits of the garden; and by observing with delight the graces of the Spirit in his people in lively exercise;
and to gather lilies; to crop them with the hand (u); lilies are liable to be cropped, hence Horace (w) calls the lily "breve lilium", the short lived lily: to these saints may be compared, for the glory, splendour, and beauty, they receive from Christ; see Song 2:2; there was a gathering of these at the death of Christ, Eph 2:10; and there is a gathering of them in effectual calling, and into a church state, and into nearer communion with Christ; but here it seems to signify a gathering them by death, when fully ripe, to enjoy everlasting fellowship with him.
(q) Antiqu. l. 8. c. 7. s. 3. (r) See Lightfoot's Chorograph. Inquiry on John, c. 5. s. 4. p. 509. (s) Ebr. Comment. p. 642. (t) "ut ubi pascatur", V. L. Munster, Mercerus. (u) , Theocrit. Idyll. 19. v. 32. (w) Carmin. l. 1. Ode 36, v. 16.
John Wesley
Is gone - The spouse had hitherto been at a loss for her beloved, but having diligently sought him, now at last she meets with a gracious answer from God, directing her where to find him. The garden may signify the church catholic, and the gardens, as it follows, as also the beds, the particular assemblies of the faithful, in which Christ affords his presence. Spices - In which the gifts and graces of God's spirit, fitly compared to spices, grow. To feed - To refresh and delight himself. Lillies - Which may denote either, particular believers, whom Christ gathers to himself in his church; or, the prayers and praises of his people in the publick congregations.
Robert Jamieson, A. R. Fausset and David Brown
gone down--Jerusalem was on a hill (answering to its moral elevation), and the gardens were at a little distance in the valleys below.
beds of spices--(balsam) which He Himself calls the "mountain of myrrh," &c. (Song 4:6), and again (Song 8:14), the resting-place of His body amidst spices, and of His soul in paradise, and now in heaven, where He stands as High Priest for ever. Nowhere else in the Song is there mention of mountains of spices.
feed in . . . gardens--that is, in the churches, though He may have withdrawn for a time from the individual believer: she implies an invitation to the daughters of Jerusalem to enter His spiritual Church, and become lilies, made white by His blood. He is gathering some lilies now to plant on earth, others to transplant into heaven (Song 5:1; Gen 5:24; Mk 4:28-29; Acts 7:60).
6:26:2: Ես եղբօրորդւոյ իմոյ՝ եւ եղբօրորդին իմ ի՛նձ որ հովուէն ՚ի մէջ շուշանաց։ Փեսայն ցհարսնն ասէ.
2 Իմ սիրեցեալն իմն է, իսկ ես՝ նրանը. նա, որ հովուում է հօտը շուշանների մէջ»:Փեսան ասում է Հարսին.
3 Ես իմ սիրականիսն եմ Եւ իմ սիրականս իմս է. Անիկա իր հօտը շուշաններու մէջ կ’արածէ։
Ես [103]եղբօրորդւոյ իմոյ եւ [104]եղբօրորդին իմ ինձ, որ հովուէն ի մէջ շուշանաց:

6:2: Ես եղբօրորդւոյ իմոյ՝ եւ եղբօրորդին իմ ի՛նձ որ հովուէն ՚ի մէջ շուշանաց։ Փեսայն ցհարսնն ասէ.
2 Իմ սիրեցեալն իմն է, իսկ ես՝ նրանը. նա, որ հովուում է հօտը շուշանների մէջ»:Փեսան ասում է Հարսին.
3 Ես իմ սիրականիսն եմ Եւ իմ սիրականս իմս է. Անիկա իր հօտը շուշաններու մէջ կ’արածէ։
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6:36:2 Мой возлюбленный пошел в сад свой, в цветники ароматные, чтобы пасти в садах и собирать лилии.
6:3 ἐγὼ εγω I τῷ ο the ἀδελφιδῷ αδελφιδος of me; mine καὶ και and; even ἀδελφιδός αδελφιδος of me; mine ἐμοὶ εμοι me ὁ ο the ποιμαίνων ποιμαινω shepherd ἐν εν in τοῖς ο the κρίνοις κρινον lily
6:3 אֲנִ֤י ʔᵃnˈî אֲנִי i לְ lᵊ לְ to דֹודִי֙ ḏôḏˌî דֹּוד beloved one וְ wᵊ וְ and דֹודִ֣י ḏôḏˈî דֹּוד beloved one לִ֔י lˈî לְ to הָ hā הַ the רֹעֶ֖ה rōʕˌeh רעה pasture בַּ ba בְּ in † הַ the שֹּׁושַׁנִּֽים׃ ס ššôšannˈîm . s שׁוּשַׁן lily
6:3. ego dilecto meo et dilectus meus mihi qui pascitur inter liliaI to my beloved, and my beloved to me, who feedeth among the lilies.
3. I am my beloved’s, and my beloved is mine: he feedeth among the lilies.
6:3. I am for my beloved, and my beloved is for me. He pastures among the lilies.
6:3. I [am] my beloved’s, and my beloved [is] mine: he feedeth among the lilies.
I [am] my beloved' s, and my beloved [is] mine: he feedeth among the lilies:

6:2 Мой возлюбленный пошел в сад свой, в цветники ароматные, чтобы пасти в садах и собирать лилии.
6:3
ἐγὼ εγω I
τῷ ο the
ἀδελφιδῷ αδελφιδος of me; mine
καὶ και and; even
ἀδελφιδός αδελφιδος of me; mine
ἐμοὶ εμοι me
ο the
ποιμαίνων ποιμαινω shepherd
ἐν εν in
τοῖς ο the
κρίνοις κρινον lily
6:3
אֲנִ֤י ʔᵃnˈî אֲנִי i
לְ lᵊ לְ to
דֹודִי֙ ḏôḏˌî דֹּוד beloved one
וְ wᵊ וְ and
דֹודִ֣י ḏôḏˈî דֹּוד beloved one
לִ֔י lˈî לְ to
הָ הַ the
רֹעֶ֖ה rōʕˌeh רעה pasture
בַּ ba בְּ in
הַ the
שֹּׁושַׁנִּֽים׃ ס ššôšannˈîm . s שׁוּשַׁן lily
6:3. ego dilecto meo et dilectus meus mihi qui pascitur inter lilia
I to my beloved, and my beloved to me, who feedeth among the lilies.
6:3. I am for my beloved, and my beloved is for me. He pastures among the lilies.
6:3. I [am] my beloved’s, and my beloved [is] mine: he feedeth among the lilies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: my beloved's: Sol 2:16, Sol 7:10; Heb 8:10; Rev 21:2-4
he: Sol 2:16
Song of Solomon (Canticles) 6:4
Carl Friedrich Keil and Franz Delitzsch

3 I am my beloved's, and my beloved is mine,
Who feeds among the lilies,
Shulamith farther proceeds, followed by the daughters of Jerusalem, to seek her friend lost through her own fault. She always says, not אישׁי, but דּודי and רעי; for love, although a passion common to mind and body, is in this Song of Songs viewed as much as possible apart from its basis in the animal nature. Also, that the description hovers between that of the clothed and the unclothed, gives to it an ideality favourable to the mystical interpretation. Nakedness is ערוה. But at the cross nakedness appears transported from the sphere of sense to that of the supersensuous.
John Gill
I am my beloved's, and my beloved is mine,.... Expressive of interest in Christ, and union to him, and of her faith therein; which still continued, notwithstanding her unbecoming behavior toward Christ, and her many infirmities, Song 5:2. Aben Ezra connects the words with the preceding, "my beloved is gone", &c. but though he is, and I am left alone, I know I am his, and he is mine; which throws a beauty upon the words, and declares the excellency and strength of her faith; for herein lies the glory and excellency of faith, to believe in an unseen Christ: though it may be the Shechinah was with her, as the Targum has it; or Christ had now appeared to her, and was found by her, and therefore, like Thomas, says, "my Lord and my God";
he feedeth among the lilies; See Gill on Song 2:16.
Robert Jamieson, A. R. Fausset and David Brown
In speaking of Jesus Christ to others, she regains her own assurance. Literally, "I am for my beloved . . . for me." Reverse order from Song 2:16. She now, after the season of darkness, grounds her convictions on His love towards her, more than on hers towards Him (Deut 33:3). There, it was the young believer concluding that she was His, from the sensible assurance that He was hers.
6:36:3: Բարենշա՛ն ես մերձաւոր իմ իբրեւ զհաճութիւն, գեղեցի՛կ իբրեւ զԵրուսաղէմ, զարմանալի յօրինեալ[8702]։ [8702] Ոմանք. Փեսայն ընդ հարսնն ասէ. Գեղեցիկ ես մերձաւոր իմ իբրեւ զանուշահոտութիւն. գեղեցիկ ես իբրեւ զԵրուսաղէմ որպէս հիացումն կարգեալ։
3 «Դու բարեկազմ ես, ի՛մ սիրելի, ամբողջովին հաճելի ես եւ Երուսաղէմի պէս գեղեցիկ՝ զարմանալի յօրինուած:
4 Թերսայի պէս գեղեցիկ ես, ո՛վ իմ սիրուհիս. Երուսաղէմի պէս հաճելի ես Ու դրօշակիր զօրքերու պէս ահարկու ես։
[105]Փեսայն ցհարսնն ասէ.`` Բարենշան ես, մերձաւոր իմ, իբրեւ [106]զհաճութիւն, գեղեցիկ իբրեւ զԵրուսաղէմ, [107]զարմանալի յօրինեալ:

6:3: Բարենշա՛ն ես մերձաւոր իմ իբրեւ զհաճութիւն, գեղեցի՛կ իբրեւ զԵրուսաղէմ, զարմանալի յօրինեալ[8702]։
[8702] Ոմանք. Փեսայն ընդ հարսնն ասէ. Գեղեցիկ ես մերձաւոր իմ իբրեւ զանուշահոտութիւն. գեղեցիկ ես իբրեւ զԵրուսաղէմ որպէս հիացումն կարգեալ։
3 «Դու բարեկազմ ես, ի՛մ սիրելի, ամբողջովին հաճելի ես եւ Երուսաղէմի պէս գեղեցիկ՝ զարմանալի յօրինուած:
4 Թերսայի պէս գեղեցիկ ես, ո՛վ իմ սիրուհիս. Երուսաղէմի պէս հաճելի ես Ու դրօշակիր զօրքերու պէս ահարկու ես։
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6:46:3 Я принадлежу возлюбленному моему, а возлюбленный мой мне; он пасет между лилиями.
6:4 καλὴ καλος fine; fair εἶ ειμι be ἡ ο the πλησίον πλησιον near; neighbor μου μου of me; mine ὡς ως.1 as; how εὐδοκία ευδοκια benevolence; satisfaction ὡραία ωραιος attractive; seasonable ὡς ως.1 as; how Ιερουσαλημ ιερουσαλημ Jerusalem θάμβος θαμβος amazement ὡς ως.1 as; how τεταγμέναι τασσω arrange; appoint
6:4 יָפָ֨ה yāfˌā יָפֶה beautiful אַ֤תְּ ʔˈat אַתְּ you רַעְיָתִי֙ raʕyāṯˌî רַעְיָה girl friend כְּ kᵊ כְּ as תִרְצָ֔ה ṯirṣˈā תִּרְצָה Tirzah נָאוָ֖ה nāwˌā נָאוֶה lovely כִּ ki כְּ as ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem אֲיֻמָּ֖ה ʔᵃyummˌā אָיֹם frightful כַּ ka כְּ as † הַ the נִּדְגָּלֹֽות׃ nniḏgālˈôṯ דגל lift banner
6:4. pulchra es amica mea suavis et decora sicut Hierusalem terribilis ut castrorum acies ordinataThou art beautiful, O my love, sweet and comely as Jerusalem terrible as an army set in array.
4. Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners.
6:4. Groom to Bride: My love, you are beautiful: sweet and graceful, like Jerusalem; terrible, like an army in battle array.
6:4. Thou [art] beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as [an army] with banners.
Thou [art] beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as [an army] with banners:

6:3 Я принадлежу возлюбленному моему, а возлюбленный мой мне; он пасет между лилиями.
6:4
καλὴ καλος fine; fair
εἶ ειμι be
ο the
πλησίον πλησιον near; neighbor
μου μου of me; mine
ὡς ως.1 as; how
εὐδοκία ευδοκια benevolence; satisfaction
ὡραία ωραιος attractive; seasonable
ὡς ως.1 as; how
Ιερουσαλημ ιερουσαλημ Jerusalem
θάμβος θαμβος amazement
ὡς ως.1 as; how
τεταγμέναι τασσω arrange; appoint
6:4
יָפָ֨ה yāfˌā יָפֶה beautiful
אַ֤תְּ ʔˈat אַתְּ you
רַעְיָתִי֙ raʕyāṯˌî רַעְיָה girl friend
כְּ kᵊ כְּ as
תִרְצָ֔ה ṯirṣˈā תִּרְצָה Tirzah
נָאוָ֖ה nāwˌā נָאוֶה lovely
כִּ ki כְּ as
ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem
אֲיֻמָּ֖ה ʔᵃyummˌā אָיֹם frightful
כַּ ka כְּ as
הַ the
נִּדְגָּלֹֽות׃ nniḏgālˈôṯ דגל lift banner
6:4. pulchra es amica mea suavis et decora sicut Hierusalem terribilis ut castrorum acies ordinata
Thou art beautiful, O my love, sweet and comely as Jerusalem terrible as an army set in array.
6:4. Groom to Bride: My love, you are beautiful: sweet and graceful, like Jerusalem; terrible, like an army in battle array.
6:4. Thou [art] beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as [an army] with banners.
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
4-5. Похвалы Соломона своей Невесте на этот раз начинаются сравнениями: по девственно цветущей красоте ее он сравнивает ее с Фирцею, по привлекательности в эстетическом и нравственном отношениях — с Иерусалимом, по некоей внушительности и внутренней силе — с грозным ополчением. Фирца (Onomast. 540) — ханаанский город, взятый Иисусом Навином (Нав XII:24), при царях израильских от Иеровоама до Замврия, был столицею, и взят Амврием (3: Цap XV:21, 33; XVI:6–24); теперь селение Таллуза, в 2: часах к северо-востоку от Наблуса (Сихема); славился красотою. LXX, слав. Вульг. заменяет собственное имя Фирца нарицательным: eudokia, благоволение; suavis. Тенденцию к нарицательному пониманию этого названия выказывает и Мидраш (с. 152), когда в рассматриваемом стихе усматривает указание «на жертвы, через которые израильтяне приобретают благоволение» (Лев I:4). Сравнение Невесты с грозными полками, встречающееся и ниже (ст. 10), указывает, по-видимому, на непобедимость Невесты чарами любви: напротив, сама она оказывает как бы магическое действие на своего Возлюбленного, ст. 5.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners. 5 Turn away thine eyes from me, for they have overcome me: thy hair is as a flock of goats that appear from Gilead. 6 Thy teeth are as a flock of sheep which go up from the washing, whereof every one beareth twins, and there is not one barren among them. 7 As a piece of a pomegranate are thy temples within thy locks. 8 There are threescore queens, and fourscore concubines, and virgins without number. 9 My dove, my undefiled is but one; she is the only one of her mother, she is the choice one of her that bare her. The daughters saw her, and blessed her; yea, the queens and the concubines, and they praised her. 10 Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?
Now we must suppose Christ graciously returned to his spouse, from whom he had withdrawn himself, returned to converse with her (for he speaks to her and makes her to hear joy and gladness), returned to favour her, having forgiven and forgotten all her unkindness, for he speaks very tenderly and respectfully to her.
I. He pronounces her truly amiable (v. 4): Thou art beautiful, O my love! as Tirzah, a city in the tribe of Manasseh, whose name signifies pleasant, or acceptable, the situation, no doubt, being very happy and the building fine and uniform. Thou art comely as Jerusalem, a city compact together (Ps. cxxii. 3), and which Solomon had built and beautified, the joy of the whole earth; it was an honour to the world (whether they thought so or no) that there was such a city in it. It was the holy city, and that was the greatest beauty of it; and fitly is the church compared to it, for it was figured and typified by it. The gospel-church is the Jerusalem that is above (Gal. iv. 26), the heavenly Jerusalem (Heb. xii. 22); in it God has his sanctuary, and is, in a special manner, present; thence he has the tribute of praise issuing; it is his rest for ever, and therefore it is comely as Jerusalem, and, being so, is terrible as an army with banners. Church-censures, duly administered, strike an awe upon men's consciences; the word (the weapons of her warfare) casts down imaginations (2 Cor. x. 5), and even an unbeliever is convinced and judged by the solemnity of holy ordinances, 1 Cor. xiv. 24, 25. The saints by faith overcome the world (1 John v. 4); nay, like Jacob, they have power with God and prevail, Gen. xxxii. 28.
II. He owns himself in love with her, v. 5. Though, for a small moment, and in a little wrath, he had hid his face from her, yet now he gathers her with very surprising instances of everlasting lovingkindness, Isa. liv. 8. Turn thy eyes towards me (so some read it), "turn the eyes of faith and love towards me, for they have lifted me up; look unto me, and be comforted." When we are calling to God to turn the eye of his favour towards us he is calling to us to turn the eye of our obedience towards him. We read it as a strange expression of love, "Turn away thy eyes from me, for I cannot bear the brightness of them; they have quite overcome me, and I am prevailed with to overlook all that is past;" as God said to Moses, when he interceded for Israel, "Let me alone, or I must yield," Exod. xxxii. 10. Christ is pleased to borrow these expressions of a passionate lover only to express the tenderness of a compassionate Redeemer, and the delight he takes in his redeemed and in the workings of his own grace in them.
III. He repeats, almost word for word, part of the description he had given of her beauty (ch. iv. 1-3), her hair, her teeth, her temples (v. 5-7), not because he could not have described it in other words, and by other similitudes, but to show that he had still the same esteem for her since her unkindness to him, and his withdrawings from her, that he had before. Lest she should think that, though he would not quite cast her off, yet he would think the worse of her while he knew her, he says the same of her now that he had done; for those to whom much is forgiven will love the more, and, consequently, will be the more loved, for Christ has said, I love those that love me. He is pleased with his people, notwithstanding their weaknesses, when they sincerely repent of them and return to their duty, and commends them as if they had already arrived at perfection.
IV. He prefers her before all competitors, and sees all the beauties and perfections of others meeting and centering in her (v. 8, 9): "There are, it may be, threescore queens, who, like Esther, have by their beauty attained to the royal state and dignity, and fourscore concubines, whom kings have preferred before their own queens, as more charming, and these attended by their maids of honour, virgins without number, who, when there is a ball at court, appear in great splendour, with beauty that dazzles the eyes of the spectators; but my dove, my undefiled, is but one, a holy one." 1. She excels them all. Go through all the world, and view the societies of men that reckon themselves wise and happy, kingdoms, courts, senates, councils, or whatever incorporations you may think valuable, they are none of them to be compared with the church of Christ; their honours and beauties are nothing to hers. Who is like unto thee, O Israel! Deut. xxxiii. 29; iv. 6, 7. There are particular persons, as virgins without number, who are famed for their accomplishments, the beauties of their address, language, and performances, but the beauty of holiness is beyond all other beauty: "My dove, my undefiled, is one, has that one beauty that she is a dove, an undefiled dove, and mine, and that makes her excel the queens and virgins, though they were ever so many." 2. She included them all. "Other kings have many queens, and concubines, and virgins, with whose conversation they entertain themselves, but my dove, my undefiled, is to me instead of all; in that one I have more than they have in all theirs." Or, "Though there are many particular churches, some of greater dignity, others of less, some of longer, others of shorter, standing, and many particular believers, of different gifts and attainments, some more eminent, others less so, yet they all constitute but one catholic church, are all but parts of that whole, and that is my dove, my undefiled." Christ is the centre of the church's unity; all the children of God that are scattered abroad are gathered by him (John xi. 52), and meet in him (Eph. i. 10), and are all his doves.
V. He shows how much she was esteemed, not by him only, but by all that had acquaintance with her and stood in relation to her. It would add to her praise to say, 1. That she was her mother's darling; she had that in her, from a child, which recommended her to the particular affection of her parents. As Solomon himself is said to have been tender and an only one in the sight of his mother (Prov. iv. 3), so was she the only one of her mother, as dear as if she had been an only one, and, if there were many more, yet she was the choice one of her that bore her, more excellent than all the societies of men this world ever produced. All the kingdoms of the world, and the glory of them, are nothing, in Christ's account, compared with the church, which is made up of the excellent ones of the earth, the precious sons of Zion, comparable to fine gold, and more excellent than their neighbours. 2. That she was admired by all her acquaintance, not only the daughters, who were her juniors, but even the queens and the concubines, who might have reason to be jealous of her as a rival; they all blessed her, and wished well to her, praised her, and spoke well of her. The daughters of Jerusalem called her the fairest among women; all agreed to give her the pre-eminence for beauty, and every sheaf bowed to hers. Note, (1.) Those that have any correct sense of things cannot but be convinced in their consciences (whatever they say) that godly people are excellent people; many will give them their good word, and more their good-will. (2.) Jesus Christ takes notice what people think and speak of his church, and is well pleased with those that honour such as fear the Lord, and takes it ill of those that despise them, particularly when they are under a cloud, that offend any of his little ones.
VI. He produces the encomium that was given of her, and makes it his own (v. 10): Who is she that looks forth as the morning? This is applicable both to the church in the world and to grace in the heart.
1. They are amiable as the light, the most beautiful of all visible things. Christians are, or should be, the lights of the world. The patriarchal church looked forth as the morning when the promise of the Messiah was first made known, and the day-spring from on high visited this dark world. The Jewish church was fair as the moon; the ceremonial law was an imperfect light; it shone by reflection; it was changing as the moon, did not make day, nor had the sun of righteousness yet risen. But the Christian church is clear as the sun, exhibits a great light to those that sat in darkness. Or we may apply it to the kingdom of grace, the gospel-kingdom. (1.) In its rise, it looks forth as the morning after a dark night; it is discovering (Job xxxviii. 12, 13), and very acceptable, looks forth pleasantly as a clear morning; but it is small in its beginnings, and scarcely perceptible at first. (2.) It is, at the best, in this world, but fair as the moon, which shines with a borrowed light, which has her changes and eclipses, and her spots too, and, when at the full, does but rule by night. But, (3.) When it is perfected in the kingdom of glory then it will be clear as the sun, the church clothed with the sun, with Christ the sun of righteousness, Rev. xii. 1. Those that love God will then be as the sun when he goes forth in his strength (Judges v. 31; Matt. xiii. 43); they shall shine in inexpressible glory, and that which is perfect will then come; there shall be no darkness, no spots, Isa. xxx. 26.
2. The beauty of the church and of believers is not only amiable, but awful as an army with banners. The church, in this world, is as an army, as the camp of Israel in the wilderness; its state is militant; it is in the midst of enemies, and is engaged in a constant conflict with them. Believers are soldiers in this army. It has its banners; the gospel of Christ is an ensign (Isa. xi. 12), the love of Christ, ch. ii. 4. It is marshalled, and kept in order and under discipline. It is terrible to its enemies as Israel in the wilderness was, Exod. xv. 14. When Balaam saw Israel encamped according to their tribes, by their standards, with colours displayed, he said, How goodly are thy tents, O Jacob! Num. xxiv. 5. When the church preserves her purity she secures her honour and victory; when she is fair as the moon, and clear as the sun, she is truly great and formidable.
Adam Clarke: Commentary on the Bible - 1831
6:4: Beautiful - as Tirzah - This is supposed to be the address of Solomon to the bride. Tirzah was a city in the tribe of Ephraim, (Jos 12:24), and the capital of that district. It appears to have been beautiful in itself, and beautifully situated, for Jeroboam made it his residence before Samaria was built; and it seems to have been the ordinary residence of the kings of Israel, Kg1 14:17; Kg1 15:21. Its same signifies beautiful or delightful.
Comely as Jerusalem - This was called the perfection of beauty, Psa 48:2, Psa 48:3; Psa 50:2. And thus the poet compares the bride's beauty to the two finest places in the land of Palestine, and the capitals of the two kingdoms of Israel and Judah.
Terrible as an army with banners - This has been supposed to carry an allusion to the caravans in the East, and the manner in which they are conducted in their travels by night. The caravans are divided into companies, called cottors, according to Thevenet; and each company is distinguished by the form of the brazier in which they carry their lights. After night, these braziers are placed on the ends of long poles, and carried by a person who walks at the head of the company. Some have ten or twelve lights, and are of different forms; some triangular, or like an N; some like an M, by which each pilgrim readily knows his own company, both by night and day. A whole caravan, composed of many thousands of hadgees or pilgrims, divided into various cottors or companies, each having its own distinguishing brazier or light, must necessarily produce a very splendid, if not a terrible, appearance.
Song of Solomon (Canticles) 6:5
Albert Barnes: Notes on the Bible - 1834
6:4
Tirzah ... Jerusalem - Named together as the then two fairest cities of the land. For Jerusalem compare Psa 48:2. "Tirzah" (i. e., "Grace" or "Beauty ")was an old Canaanite royal city Jos 12:24. It became again a royal residence during the reigns of Baasha and his three successors in the kingdom of the ten tribes, and may well therefore have been famed for its beauty in the time of Solomon.
Terrible as ... - Awe-inspiring as the bannered (hosts). The warlike image, like others in the Song, serves to enhance the charm of its assured peace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: beautiful: Sol 6:10, Sol 2:14, Sol 4:7, Sol 5:2; Eze 16:13, Eze 16:14; Eph 5:27
as Tirzah: Kg1 14:17, Kg1 15:21, Kg1 15:33
comely: Psa 48:2; Lam 2:15; Rev 21:2
terrible: Sol 6:10; Num 24:5-9; Psa 144:4-8; Zac 12:3; Co2 10:4; Rev 19:14-16
Song of Solomon (Canticles) 6:5
Carl Friedrich Keil and Franz Delitzsch

With Song 6:4 Solomon's address is resumed, and a new scene opens. Shulamith had found him again, and she who is beautiful in herself appears now so much the more beautiful, when the joy of seeing him again irradiates her whole being.
4 Beautiful art thou, my friend, as Tirzah,
Comely as Jerusalem,
Terrible as a battle-array.
In the praise of her beauty we hear the voice of the king. The cities which are the highest ornament of his kingdom serve him as the measure of her beauty, which is designated according to the root conceptions by יפה, after the equality of completeness; by נאוה, after the quality of that which is well-becoming, pleasing. It is concluded, from the prominence given to Tirzah, that the Song was not composed till after the division of the kingdom, and that its author was an inhabitant of the northern kingdom; for Tirzah was the first royal city of this kingdom till the time of Omri, the founder of Samaria. But since, at all events, it is Solomon who here speaks, so great an historical judgment ought surely to be ascribed to a later poet who has imagined himself in the exact position of Solomon, that he would not represent the king of the undivided Israel as speaking like a king of the separate kingdom of Israel. The prominence given to Tirzah has another reason. Tirzah was discovered by Robinson on his second journey, 1852, in which Van de Velde accompanied him, on a height in the mountain range to the north of Nabls, under the name Tullzah. Brocardus and Breydenback had already pointed out a village called Thersa to the east of Samaria. This form of the name corresponds to the Heb. better than that Arab. Tullûzah; but the place is suitable, and if Tullzah lies high and beautiful in a region of olive trees, then it still justifies its ancient name, which means pleasantness or sweetness. But it cannot be sweetness on account of which Tirzah is named before Jerusalem, for in the eye of the Israelites Jerusalem was "the perfection of beauty" (Ps 50:2; Lam 2:15). That there is gradation from Tirzah to Jerusalem (Hengst.) cannot be said; for נאוה (decora) and יפה (pulchra) would be reversed if a climax were intended. The reason of it is rather this, that Shulamith is from the higher region, and is not a daughter of Jerusalem, and that therefore a beautiful city situated in the north toward Sunem must serve as a comparison of her beauty. That Shulamith is both beautiful and terrible (אימּה from אים) is not contradiction: she is terrible in the irresistible power of the impression of her personality, terrible as nîdgaloth, i.e., as troops going forth with their banners unfurled (cf. the Kal of this v. denom., Ps 20:6). We do not need to supply מצנות, which is sometimes fem., Ps 25:3; Gen 32:9, although the attribute would here be appropriate, Num 2:3, cf. Song Num 10:5; still less צבאות, which occurs in the sense of military service, Is 40:2, and a war-expedition, Dan 8:12, but not in the sense of war-host, as fem. Much rather nidgaloth, thus neut., is meant of bannered hosts, as ארחות (not אר), Is 21:13, of those that are marching. War-hosts with their banners, their standards, go forth confident of victory. Such is Shulamith's whole appearance, although she is unconscious of it - a veni, vidi, vici. Solomon is completely vanquished by her. But seeking to maintain himself in freedom over against her, he cries out to her:
Geneva 1599
Thou [art] beautiful, O my love, as (b) Tirzah, comely as Jerusalem, terrible as [an army] with banners.
(b) Which was a fair and strong city, (3Kings 14:17).
John Gill
Thou art beautiful, O my love, as Tirzah,.... These are the words of Christ, who had been absent for some time, and till now silent; but, like another Joseph, could not refrain any longer, but makes himself known to his church, and bursts out in strong expressions of love to her, and in high commendations of her; for, notwithstanding her behavior toward him, she was his love still, and as "beautiful" and as comely in his sight as ever: and for which he compares her here to Tirzah; which is either the name of some beautiful woman, well known in those times; so one of the daughters of Zelophehad is called by this name, Num 27:1; but whether from her beauty is nowhere said: or rather a city of this name is here meant, since, in the next clause, the church is compared to the city of Jerusalem for the same reason. There was a city in the land of Canaan, called Tirzah, formerly the seat of one of the ancient kings of Canaan, and, in later times, of Jeroboam and some of his successors; and which, no doubt, was a very pleasant and delightful place, as its name imports, either from its situation or buildings, Josh 12:24. Adrichomius (x) says, it was an heroic city, situated on a high mountain. In some of the Greek versions, it is read as an appellative, and tendered, as "good will" or "good pleasure" (y), and so may respect the sweetness of her temper and disposition; which is heightened by using the abstract, she was all good nature and good will; not only sweet, as the Vulgate Latin version, but "sweetness" itself, as she says of him, Song 5:16; and this may be said of her, as she was the object of God's good will and pleasure in election, of Christ's in redemption, and of the Spirit's in effectual calling; and as she was the subject of good will, bearing one to God, to Christ, to his people, word, worship, ways, and ordinances. The word comes from a root which signifies to be "grateful and accepted": and so Jarchi interprets the word here "acceptable": and so some ancient writings of the Jews (z): and may denote the acceptableness of the church in Christ, with whom God is well pleased in him for his righteousness's sake, in which she appears exceeding fair and lovely. And for the same reason is said to be
comely as Jerusalem; the metropolis of Judea, and seat of the kings of it; and, as Pliny (a) says, was far the most famous of any of the cities of the east; it was a city well built and compact together, beautiful for situation, very rich in Solomon's time, the place of divine worship, and was strongly fortified by nature and art: and hence the church of God often bears this name, both in the Old and New Testament, Is 40:2, being the city of the great King, built on Christ, the Rock; consisting of saints, fitly and closely united together; rich with the unsearchable riches of Christ; where the several parts of spiritual and evangelic worship are performed; possessed of many privileges, and well secured by the power and salvation of God. Yet
terrible as an army with banners; to her enemies, though so lovely to Christ. This shows that not a single person is meant all along, who could not with propriety be compared to an army; but a collective body, as the church is: and that the church on earth is militant, and, like a well disciplined army, in good order, and provided with proper officers and suitable armour, and in a posture of defence, and ready to fight when attacked; and so "terrible" to her enemies, Satan and his principalities, wicked men and false teachers; who are terrified by their having such a General at the head of them as Christ, and being under such banners as his, and provided with such good weapons of warfare, as are mighty through God; by their close union to one another; and by the constancy, undauntedness, and invincibleness of their faith; and are awed by their pious conversation and good examples. Perhaps some respect may be had by Christ to the church's courage and constancy in seeking after him; the force of whose faith and love he felt, which he could not withstand, and therefore says as follows:
(x) Theatrum Terrae Sanctae, p. 74. (y) , Sept. Symmachus. (z) Siphri in Jarchi, & Shir Hashirim Rabba in loc. (a) Nat. Hist. l. 5. c. 14.
John Wesley
Thou - These are the words of Christ, who had now again manifested himself to his church. Tirzah - A very pleasant city, the royal seat of the kings of Israel. Jerusalem - Which was beautiful both for its situation, and for its goodly buildings. Terrible - To her enemies, whom God will certainly destroy.
Robert Jamieson, A. R. Fausset and David Brown
Tirzah--meaning "pleasant" (Heb 13:21); "well-pleasing" (Mt 5:14); the royal city of one of the old Canaanite kings (Josh 12:24); and after the revolt of Israel, the royal city of its kings, before Omri founded Samaria (3Kings 16:8, 3Kings 16:15). No ground for assigning a later date than the time of Solomon to the Song, as Tirzah was even in his time the capital of the north (Israel), as Jerusalem was of the south (Judah).
Jerusalem--residence of the kings of Judah, as Tirzah, of Israel (Ps 48:1, &c.; Ps 122:1-3; Ps 125:1-2). Loveliness, security, unity, and loyalty; also the union of Israel and Judah in the Church (Is 11:13; Jer 3:18; Ezek 37:16-17, Ezek 37:22; compare Heb 12:22; Rev_ 21:2, Rev_ 21:12).
terrible--awe-inspiring. Not only armed as a city on the defensive, but as an army on the offensive.
banners--(See on Song 5:10; Ps 60:4); Jehovah-nissi (2Cor 10:4).
6:46:4: Դարձո՛ զաչս քո յինէն, վասն զի դոքա սրարբեցուցին զիս. վարսք քո իբրեւ զերամակս այծից որք երեւեցան ՚ի Գաղաադէ[8703]։ [8703] Ոմանք. Զաչս քո առաջի իմ... ա՛յծեաց որք երեւեցանն։ ՚Ի լուս՛՛. Վասն զի դոքա ընդոստուցին զիս. համաձայն այլոց ՚ի բնաբ՛՛։
4 Թեքի՛ր աչքերդ ինձնից, քանզի դրանք սիրով արբեցրին ինձ. քո վարսերը նման են այծերի հօտերի, որոնք իջնում են Գաղաադից:
5 Աչքերդ ինձմէ դարձուր, Վասն զի անոնք ինծի յաղթեցին։Մազերդ Գաղաադ պառկող* այծերուն հօտին պէս են։
Դարձո զաչս քո յինէն, վասն զի դոքա սրարբեցուցին զիս. վարսք քո իբրեւ զերամակս այծից որք երեւեցան ի Գաղաադէ:

6:4: Դարձո՛ զաչս քո յինէն, վասն զի դոքա սրարբեցուցին զիս. վարսք քո իբրեւ զերամակս այծից որք երեւեցան ՚ի Գաղաադէ[8703]։
[8703] Ոմանք. Զաչս քո առաջի իմ... ա՛յծեաց որք երեւեցանն։ ՚Ի լուս՛՛. Վասն զի դոքա ընդոստուցին զիս. համաձայն այլոց ՚ի բնաբ՛՛։
4 Թեքի՛ր աչքերդ ինձնից, քանզի դրանք սիրով արբեցրին ինձ. քո վարսերը նման են այծերի հօտերի, որոնք իջնում են Գաղաադից:
5 Աչքերդ ինձմէ դարձուր, Վասն զի անոնք ինծի յաղթեցին։Մազերդ Գաղաադ պառկող* այծերուն հօտին պէս են։
zohrab-1805▾ eastern-1994▾ western am▾
6:56:4 Прекрасна ты, возлюбленная моя, как Фирца, любезна, как Иерусалим, грозна, как полки со знаменами.
6:5 ἀπόστρεψον αποστρεφω turn away; alienate ὀφθαλμούς οφθαλμος eye; sight σου σου of you; your ἀπεναντίον απεναντιον of me; mine ὅτι οτι since; that αὐτοὶ αυτος he; him ἀνεπτέρωσάν αναπτεροω me τρίχωμά τριχωμα of you; your ὡς ως.1 as; how ἀγέλαι αγελη herd τῶν ο the αἰγῶν αιξ who; what ἀνεφάνησαν αναφαινω shine up; sight ἀπὸ απο from; away τοῦ ο the Γαλααδ γαλααδ Galaad; Galaath
6:5 הָסֵ֤בִּי hāsˈēbbî סבב turn עֵינַ֨יִךְ֙ ʕênˈayiḵ עַיִן eye מִ mi מִן from נֶּגְדִּ֔י nneḡdˈî נֶגֶד counterpart שֶׁ֥ šˌe שַׁ [relative] הֵ֖ם hˌēm הֵם they הִרְהִיבֻ֑נִי hirhîvˈunî רהב storm against שַׂעְרֵךְ֙ śaʕrēḵ שֵׂעָר hair כְּ kᵊ כְּ as עֵ֣דֶר ʕˈēḏer עֵדֶר flock הָֽ hˈā הַ the עִזִּ֔ים ʕizzˈîm עֵז goat שֶׁ še שַׁ [relative] גָּלְשׁ֖וּ ggālᵊšˌû גלשׁ go down מִן־ min- מִן from הַ ha הַ the גִּלְעָֽד׃ ggilʕˈāḏ גִּלְעָד Gilead
6:5. averte oculos tuos a me quia ipsi me avolare fecerunt capilli tui sicut grex caprarum quae apparuerunt de GalaadTurn away thy eyes from me, for they have made me flee away. Thy hair is as a flock of goats, that appear from Galaad.
5. Turn away thine eyes from me, for they have overcome me. Thy hair is as a flock of goats, that lie along the side of Gilead.
6:5. Avert your eyes from me, for they have caused me fly away. Your hair is like a flock of goats, which have appeared out of Gilead.
6:5. Turn away thine eyes from me, for they have overcome me: thy hair [is] as a flock of goats that appear from Gilead.
Turn away thine eyes from me, for they have overcome me: thy hair [is] as a flock of goats that appear from Gilead:

6:4 Прекрасна ты, возлюбленная моя, как Фирца, любезна, как Иерусалим, грозна, как полки со знаменами.
6:5
ἀπόστρεψον αποστρεφω turn away; alienate
ὀφθαλμούς οφθαλμος eye; sight
σου σου of you; your
ἀπεναντίον απεναντιον of me; mine
ὅτι οτι since; that
αὐτοὶ αυτος he; him
ἀνεπτέρωσάν αναπτεροω me
τρίχωμά τριχωμα of you; your
ὡς ως.1 as; how
ἀγέλαι αγελη herd
τῶν ο the
αἰγῶν αιξ who; what
ἀνεφάνησαν αναφαινω shine up; sight
ἀπὸ απο from; away
τοῦ ο the
Γαλααδ γαλααδ Galaad; Galaath
6:5
הָסֵ֤בִּי hāsˈēbbî סבב turn
עֵינַ֨יִךְ֙ ʕênˈayiḵ עַיִן eye
מִ mi מִן from
נֶּגְדִּ֔י nneḡdˈî נֶגֶד counterpart
שֶׁ֥ šˌe שַׁ [relative]
הֵ֖ם hˌēm הֵם they
הִרְהִיבֻ֑נִי hirhîvˈunî רהב storm against
שַׂעְרֵךְ֙ śaʕrēḵ שֵׂעָר hair
כְּ kᵊ כְּ as
עֵ֣דֶר ʕˈēḏer עֵדֶר flock
הָֽ hˈā הַ the
עִזִּ֔ים ʕizzˈîm עֵז goat
שֶׁ še שַׁ [relative]
גָּלְשׁ֖וּ ggālᵊšˌû גלשׁ go down
מִן־ min- מִן from
הַ ha הַ the
גִּלְעָֽד׃ ggilʕˈāḏ גִּלְעָד Gilead
6:5. averte oculos tuos a me quia ipsi me avolare fecerunt capilli tui sicut grex caprarum quae apparuerunt de Galaad
Turn away thy eyes from me, for they have made me flee away. Thy hair is as a flock of goats, that appear from Galaad.
6:5. Avert your eyes from me, for they have caused me fly away. Your hair is like a flock of goats, which have appeared out of Gilead.
6:5. Turn away thine eyes from me, for they have overcome me: thy hair [is] as a flock of goats that appear from Gilead.
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
6:5: Turn away thine eyes - As the sight of so many fires after night was extremely dazzling, and the eye could not bear the sight, so the look of the bride was such as pierced the heart, and quite overwhelmed the person who met it. Hence the bridegroom naturally cries out, "Turn away thine eyes from me, for they have overcome me."
Thy hair is as a flock of goats - See on Sol 4:1 (note).
Song of Solomon (Canticles) 6:6
Albert Barnes: Notes on the Bible - 1834
6:5
Even for the king the gentle eyes of the bride have an awe-striking majesty. Such is the condescension of love. Now follows Sol 6:5-7 the longest of the repetitions which abound in the Song, marking the continuance of the king's affection as when first solemnly proclaimed Sol 4:1-6. The two descriptions belong, according to some (Christian) expositors, to the Church of different periods, e. g. to the primitive Church in the splendor of her first vocation, and to the Church under Constantine; other (Jewish) expositors apply them to "the congregation of Israel" under the first and second temples respectively.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: away: Gen 32:26-28; Exo 32:10; Jer 15:1; Mat 15:27, Mat 15:28
overcome me: or, puffed me up, Sol 4:1-3
Song of Solomon (Canticles) 6:6
Carl Friedrich Keil and Franz Delitzsch

5a Turn away thine eyes from me,
For overpoweringly they assail me.
Dpke translates, ferocire me faciunt; Hengst.: they make me proud; but although הרהיב, after Ps 138:3, may be thus used, yet that would be an effect produced by the eyes, which certainly would suggest the very opposite of the request to turn them away. The verb רהב means to be impetuous, and to press impetuously against any one; the Hiph. is the intens. of this trans. signification of the Kal: to press overpoweringly against one, to infuse terror, terrorem incutere. The lxx translates it by ἀναπτεροῦν, which is also used of the effect of terror ("to make to start up"), and the Syr. by afred, to put to flight, because arheb signifies to put in fear, as also arhab = khawwaf, terrefacere; but here the meaning of the verb corresponds more with the sense of Arab. r''b, to be placed in the state of ro'b, i.e., of paralyzing terror. If she directed her large, clear, penetrating eyes to him, he must sink his own: their glance is unbearable by him. This peculiar form the praise of her eyes here assume; but then the description proceeds as at Song 4:1, Song 2:3. The words used there in praise of her hair, her teeth, and her cheeks, are here repeated.
5b Thy hair is like a flock of goats
Which repose downwards on Giliad.
6 Thy teeth like a flock of lambs
Which come up from the washing,
All of them bearing twins,
And a bereaved one is not among them.
7 Like a piece of pomegranate thy temples
Behind thy veil.
The repetition is literal, but yet not without change in the expression, - there, גל מהר, here, מן־הגּל; there, הקּץ, tonsarum, here, הרח, agnarum (Symm., Venet. τῶν ἀμνάδων); for רחל, in its proper signification, is like the Arab. rachil, richl, richleh, the female lamb, and particularly the ewe. Hitzig imagines that Solomon here repeats to Shulamith what he had said to another donna chosen for marriage, and that the flattery becomes insipid by repetition to Shulamith, as well as also to the reader. But the romance which he finds in the Song is not this itself, but his own palimpsest, in the style of Lucian's transformed ass. The repetition has a morally better reason, and not one so subtle. Shulamith appears to Solomon yet more beautiful than on the day when she was brought to him as his bride. His love is still the same, unchanged; and this both she and the reader or hearer must conclude from these words of praise, repeated now as they were then. There is no one among the ladies of the court whom he prefers to her, - these must themselves acknowledge her superiority.
Geneva 1599
(c) Turn away thy eyes from me, for they have overcome me: thy hair [is] as a flock of goats that appear from Gilead.
(c) This declares the exceeding love of Christ toward his Church.
John Gill
Turn away thine eyes from me,.... Her eyes of faith and love; not through dislike of them, but as ravished with them; his passions were so struck by them, and his heart pierced with them, that he could stand it out no longer against her; see Song 4:9. Some render the words, "turn about thine eyes over against me" (b); this being the first time of meeting, after her ungrateful treatment of him, she might be filled with shame and confusion for it, and therefore hung down her head, or looked on one side; wherefore he encourages her to look him full in the face, with a holy confidence; for such looks of faith are very agreeable to Christ; see Song 2:14;
for they have overcome me; that is, her eyes, they had made a conquest of his heart; which does not imply weakness in Christ, but condescending grace, that he should suffer himself, as it were, to be overpowered by the faith and love of his people, who has conquered them and all their enemies. This clause is very differently rendered: by some, "they have strengthened me" (c); his desire towards his church, and the enjoyment of her company: by others, the reverse, "are stronger than me", or "have taken away my strength" (d); so that he was spiritless, and as one dead, or in an ecstasy: by others, "they have made me fly away" (e); that is, out of himself; so that he was not master of himself, could not bear the force and brightness of her eyes: by others, "they have lifted me up" (f); revived, cheered, and comforted him, through sympathy with her, in virtue of their near union: by others, "they have made me proud", or "prouder" (g); see Is 3:5. Christ has a kind of pride as well as pleasure in his church; he is proud of the beauty he has put upon her, of the graces he has wrought in her; and especially of her faith, when in exercise; see Mt 8:10; and by others, "they have made me fiercer" (h); not with anger and indignation, but with love; there is a force, a fierceness in love, as well as in wrath: "love is strong as death, and jealousy is cruel as the grave", Song 8:6; it is so in the church, much more in Christ. All which shows the power of faith, to which mighty things are ascribed, Heb 11:1; and here the conquest of Christ himself;
thy hair is as a flock of goats that appear from Gilead; from Mount Gilead; see Gill on Song 4:1.
(b) , Sept. "ex adverso mei"; Junius & Tremellius, Piscator, Marckius; so Montanus and Ainsworth. (c) "corroborant me", Marckius; so Kimchi, and Ben Melech. (d) "Fortiores fuerunt me", Pagninus; so Aben Ezra. (e) So the Septuagint and Vulgate Latin versions. (f) Mercerus, Ainsworth. (g) Tigurine version, Piscator; so Jarchi. (h) Montanus, Cocceius.
John Wesley
Turn away - It is a poetical expression, signifying how beautiful the church was in Christ's eyes. Thy hair - This clause, and the whole following verse are repeated from, Song 4:1-2. And this repetition is not vain but confirms what was said before, that the churches miscarriage had not alienated Christ's affection from her.
Robert Jamieson, A. R. Fausset and David Brown
(Song 4:9; Gen 32:28; Ex 32:9-14; Hos 12:4). This is the way "the army" (Song 6:4) "overcomes" not only enemies, but Jesus Christ Himself, with eyes fixed on Him (Ps 25:15; Mt 11:12). Historically, Song 6:3-5, represent the restoration of Jesus Christ to His Church at the resurrection; His sending her forth as an army, with new powers (Mk 16:15-18, Mk 16:20); His rehearsing the same instructions (see on Song 6:6) as when with them (Lk 24:44).
overcome--literally, "have taken me by storm."
6:56:5: Ատամունք քո իբրեւ զերամակս կտրելոց որք ելանեն ՚ի լուալեաց. ամենեքին երկուորիք են, եւ անծնունդ ո՛չ գոյ ՚ի նոսա[8704]։ [8704] Ոմանք. Եւ անորդի ո՛չ գոյ ՚ի նոսա։
5 Քո ատամները նման են խուզած ոչխարների հօտերի, որոնք ելնում են լողաւազանից. բոլորն էլ զուգաշար են, ոչ մի ստերջ չկայ նրանց մէջ:
6 Ակռաներդ լուացարանէն ելած մաքիներու հօտին կը նմանին, Որոնք երկուորեակ կը ծնանին ու անոնց մէջ ամուլ չկայ։
Ատամունք քո իբրեւ զերամակս կտրելոց որք ելանեն ի լուալեաց. ամենեքին երկուորիք են, եւ անծնունդ ոչ գոյ ի նոսա:

6:5: Ատամունք քո իբրեւ զերամակս կտրելոց որք ելանեն ՚ի լուալեաց. ամենեքին երկուորիք են, եւ անծնունդ ո՛չ գոյ ՚ի նոսա[8704]։
[8704] Ոմանք. Եւ անորդի ո՛չ գոյ ՚ի նոսա։
5 Քո ատամները նման են խուզած ոչխարների հօտերի, որոնք ելնում են լողաւազանից. բոլորն էլ զուգաշար են, ոչ մի ստերջ չկայ նրանց մէջ:
6 Ակռաներդ լուացարանէն ելած մաքիներու հօտին կը նմանին, Որոնք երկուորեակ կը ծնանին ու անոնց մէջ ամուլ չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
6:66:5 Уклони очи твои от меня, потому что они волнуют меня.
6:6 ὀδόντες οδους tooth σου σου of you; your ὡς ως.1 as; how ἀγέλαι αγελη herd τῶν ο the κεκαρμένων κειρω shear; crop αἳ ος who; what ἀνέβησαν αναβαινω step up; ascend ἀπὸ απο from; away τοῦ ο the λουτροῦ λουτρον basin αἱ ο the πᾶσαι πας all; every διδυμεύουσαι διδυμευω and; even ἀτεκνοῦσα ατεκνοω not ἔστιν ειμι be ἐν εν in αὐταῖς αυτος he; him
6:6 שִׁנַּ֨יִךְ֙ šinnˈayiḵ שֵׁן tooth כְּ kᵊ כְּ as עֵ֣דֶר ʕˈēḏer עֵדֶר flock הָֽ hˈā הַ the רְחֵלִ֔ים rᵊḥēlˈîm רָחֵל ewe שֶׁ še שַׁ [relative] עָל֖וּ ʕālˌû עלה ascend מִן־ min- מִן from הָ hā הַ the רַחְצָ֑ה raḥṣˈā רַחְצָה washing שֶׁ še שַׁ [relative] כֻּלָּם֙ kkullˌām כֹּל whole מַתְאִימֹ֔ות maṯʔîmˈôṯ תאם bear twins וְ wᵊ וְ and שַׁכֻּלָ֖ה šakkulˌā שַׁכּוּל bereaved of children אֵ֥ין ʔˌên אַיִן [NEG] בָּהֶֽם׃ bāhˈem בְּ in
6:6. dentes tui sicut grex ovium quae ascenderunt de lavacro omnes gemellis fetibus et sterilis non est in eisThy teeth as a flock of sheep, which come up from the washing, all with twins, and there is none barren among them.
6. Thy teeth are like a flock of ewes, which are come up from the washing; whereof every one hath twins, and none is bereaved among them.
6:6. Your teeth are like a flock of sheep, which have ascended from the washing, each one with its identical twin, and not one among them is barren.
6:6. Thy teeth [are] as a flock of sheep which go up from the washing, whereof every one beareth twins, and [there is] not one barren among them.
Thy teeth [are] as a flock of sheep which go up from the washing, whereof every one beareth twins, and [there is] not one barren among them:

6:5 Уклони очи твои от меня, потому что они волнуют меня.
6:6
ὀδόντες οδους tooth
σου σου of you; your
ὡς ως.1 as; how
ἀγέλαι αγελη herd
τῶν ο the
κεκαρμένων κειρω shear; crop
αἳ ος who; what
ἀνέβησαν αναβαινω step up; ascend
ἀπὸ απο from; away
τοῦ ο the
λουτροῦ λουτρον basin
αἱ ο the
πᾶσαι πας all; every
διδυμεύουσαι διδυμευω and; even
ἀτεκνοῦσα ατεκνοω not
ἔστιν ειμι be
ἐν εν in
αὐταῖς αυτος he; him
6:6
שִׁנַּ֨יִךְ֙ šinnˈayiḵ שֵׁן tooth
כְּ kᵊ כְּ as
עֵ֣דֶר ʕˈēḏer עֵדֶר flock
הָֽ hˈā הַ the
רְחֵלִ֔ים rᵊḥēlˈîm רָחֵל ewe
שֶׁ še שַׁ [relative]
עָל֖וּ ʕālˌû עלה ascend
מִן־ min- מִן from
הָ הַ the
רַחְצָ֑ה raḥṣˈā רַחְצָה washing
שֶׁ še שַׁ [relative]
כֻּלָּם֙ kkullˌām כֹּל whole
מַתְאִימֹ֔ות maṯʔîmˈôṯ תאם bear twins
וְ wᵊ וְ and
שַׁכֻּלָ֖ה šakkulˌā שַׁכּוּל bereaved of children
אֵ֥ין ʔˌên אַיִן [NEG]
בָּהֶֽם׃ bāhˈem בְּ in
6:6. dentes tui sicut grex ovium quae ascenderunt de lavacro omnes gemellis fetibus et sterilis non est in eis
Thy teeth as a flock of sheep, which come up from the washing, all with twins, and there is none barren among them.
6:6. Your teeth are like a flock of sheep, which have ascended from the washing, each one with its identical twin, and not one among them is barren.
6:6. Thy teeth [are] as a flock of sheep which go up from the washing, whereof every one beareth twins, and [there is] not one barren among them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7. Сн. IV:2–3.
Adam Clarke: Commentary on the Bible - 1831
6:6: Thy teeth - See on Sol 4:2 (note).
Song of Solomon (Canticles) 6:7
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:6: Sol 4:2; Mat 21:19, Mat 25:30
Song of Solomon (Canticles) 6:7
John Gill
Thy teeth are as a flock of sheep which go up from the washing, whereof everyone beareth twins, and there is not one barren among them. See Gill on Song 4:2.
Robert Jamieson, A. R. Fausset and David Brown
Not vain repetition of Song 4:1-2. The use of the same words shows His love unchanged after her temporary unfaithfulness (Mal 3:6).
6:66:6: Իբրեւ զթել կարմիր շրթունք քո, եւ խօսք քո գեղեցիկք. իբրեւ կեղեւ նռան այտք քո՝ բա՛ց ՚ի լռութենէդ քումմէ[8705]։ [8705] Ոմանք. Իբրեւ լար կարմիր են շր՛՛։
6 Քո շուրթերը նման են որդան կարմիր թելի, եւ գեղեցիկ է քո խօսքը՝ քո շուրթերին: Քո այտերը նման են կիսուած նռան՝ հարսնաքօղիդ տակ:
7 Այտերդ լաչակիդ մէջէն՝ Նուռի կտորներու կը նմանին։
[108]Իբրեւ զթել կարմիր շրթունք քո, եւ խօսք քո` գեղեցիկք.`` իբրեւ [109]զկեղեւ նռան այտք քո` [110]բաց ի լռութենէդ քումմէ:

6:6: Իբրեւ զթել կարմիր շրթունք քո, եւ խօսք քո գեղեցիկք. իբրեւ կեղեւ նռան այտք քո՝ բա՛ց ՚ի լռութենէդ քումմէ[8705]։
[8705] Ոմանք. Իբրեւ լար կարմիր են շր՛՛։
6 Քո շուրթերը նման են որդան կարմիր թելի, եւ գեղեցիկ է քո խօսքը՝ քո շուրթերին: Քո այտերը նման են կիսուած նռան՝ հարսնաքօղիդ տակ:
7 Այտերդ լաչակիդ մէջէն՝ Նուռի կտորներու կը նմանին։
zohrab-1805▾ eastern-1994▾ western am▾
6:76:6 Волосы твои как стадо коз, сходящих с Галаада; зубы твои как стадо овец, выходящих из купальни, из которых у каждой пара ягнят, и бесплодной нет между ними;
6:7 ὡς ως.1 as; how σπαρτίον σπαρτιον the κόκκινον κοκκινος scarlet χείλη χειλος lip; shore σου σου of you; your καὶ και and; even ἡ ο the λαλιά λαλια talk σου σου of you; your ὡραία ωραιος attractive; seasonable ὡς ως.1 as; how λέπυρον λεπυρον the ῥόας ροα of you; your ἐκτὸς εκτος outside; outwardly τῆς ο the σιωπήσεώς σιωπησις of you; your
6:7 כְּ kᵊ כְּ as פֶ֤לַח fˈelaḥ פֶּלַח slice הָ hā הַ the רִמֹּון֙ rimmôn רִמֹּון pomegranate רַקָּתֵ֔ךְ raqqāṯˈēḵ רַקָּה temple מִ mi מִן from בַּ֖עַד bbˌaʕaḏ בַּעַד distance לְ lᵊ לְ to צַמָּתֵֽךְ׃ ṣammāṯˈēḵ צַמָּה veil
6:7. sicut cortex mali punici genae tuae absque occultis tuisThy cheeks are as the bark of a pomegranate, beside what is hidden within thee.
7. Thy temples are like a piece of a pomegranate behind thy veil.
6:7. Like the skin of a pomegranate, so are your cheeks, except for your hiddenness.
6:7. As a piece of a pomegranate [are] thy temples within thy locks.
As a piece of a pomegranate [are] thy temples within thy locks:

6:6 Волосы твои как стадо коз, сходящих с Галаада; зубы твои как стадо овец, выходящих из купальни, из которых у каждой пара ягнят, и бесплодной нет между ними;
6:7
ὡς ως.1 as; how
σπαρτίον σπαρτιον the
κόκκινον κοκκινος scarlet
χείλη χειλος lip; shore
σου σου of you; your
καὶ και and; even
ο the
λαλιά λαλια talk
σου σου of you; your
ὡραία ωραιος attractive; seasonable
ὡς ως.1 as; how
λέπυρον λεπυρον the
ῥόας ροα of you; your
ἐκτὸς εκτος outside; outwardly
τῆς ο the
σιωπήσεώς σιωπησις of you; your
6:7
כְּ kᵊ כְּ as
פֶ֤לַח fˈelaḥ פֶּלַח slice
הָ הַ the
רִמֹּון֙ rimmôn רִמֹּון pomegranate
רַקָּתֵ֔ךְ raqqāṯˈēḵ רַקָּה temple
מִ mi מִן from
בַּ֖עַד bbˌaʕaḏ בַּעַד distance
לְ lᵊ לְ to
צַמָּתֵֽךְ׃ ṣammāṯˈēḵ צַמָּה veil
6:7. sicut cortex mali punici genae tuae absque occultis tuis
Thy cheeks are as the bark of a pomegranate, beside what is hidden within thee.
6:7. Like the skin of a pomegranate, so are your cheeks, except for your hiddenness.
6:7. As a piece of a pomegranate [are] thy temples within thy locks.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:7: As a piece of a pomegranate - See on Sol 4:3 (note).
Song of Solomon (Canticles) 6:8
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:7: Sol 4:3
Song of Solomon (Canticles) 6:8
John Gill
As a piece of a pomegranate are thy temples within thy locks. The same descriptions are given in Song 4:3; See Gill on Song 4:3; and these are repeated, to show the reality of the church's beauty, and for the sake of confirmation; and that it still continued the same, notwithstanding her failings and infirmities; and that Christ had the same esteem of her, and love to her, he ever had. That part of the description, respecting the church's lips and speech, in Song 4:3; is here omitted, though added at the end of Song 6:6; by the Septuagint; but is not in the Hebrew copies, nor taken notice of in the Targum; yea, the Masorah, on Song 4:2, remarks some words as only used in that place, and therefore could not be repeated here in the copies then in use.
6:76:7: Վաթսո՛ւն են թագուհիք, եւ ութսո՛ւն հարճք. եւ օրիորդք որոց ո՛չ գոյ թիւ[8706]։ [8706] Ոմանք. Եւ օրիորդացն ո՛չ գոյ թիւ։
7 Թող վաթսուն թագուհի եւ ութսուն հարճ լինեն, թող ազնիւ օրիորդներ ունենայ արքան,
8 Թագուհիները՝ վաթսուն ու հարճերը՝ ութսուն Եւ օրիորդները անթիւ են։
Վաթսուն են թագուհիք եւ ութսուն հարճք, եւ օրիորդք որոց ոչ գոյ թիւ:

6:7: Վաթսո՛ւն են թագուհիք, եւ ութսո՛ւն հարճք. եւ օրիորդք որոց ո՛չ գոյ թիւ[8706]։
[8706] Ոմանք. Եւ օրիորդացն ո՛չ գոյ թիւ։
7 Թող վաթսուն թագուհի եւ ութսուն հարճ լինեն, թող ազնիւ օրիորդներ ունենայ արքան,
8 Թագուհիները՝ վաթսուն ու հարճերը՝ ութսուն Եւ օրիորդները անթիւ են։
zohrab-1805▾ eastern-1994▾ western am▾
6:86:7 как половинки гранатового яблока ланиты твои под кудрями твоими.
6:8 ἑξήκοντά εξηκοντα sixty εἰσιν ειμι be βασίλισσαι βασιλισσα queen καὶ και and; even ὀγδοήκοντα ογδοηκοντα eighty παλλακαί παλλακη and; even νεάνιδες νεανις who; what οὐκ ου not ἔστιν ειμι be ἀριθμός αριθμος number
6:8 שִׁשִּׁ֥ים šiššˌîm שֵׁשׁ six הֵ֨מָּה֙ hˈēmmā הֵמָּה they מְּלָכֹ֔ות mmᵊlāḵˈôṯ מַלְכָּה queen וּ û וְ and שְׁמֹנִ֖ים šᵊmōnˌîm שְׁמֹנֶה eight פִּֽילַגְשִׁ֑ים pˈîlaḡšˈîm פִּלֶגֶשׁ concubine וַ wa וְ and עֲלָמֹ֖ות ʕᵃlāmˌôṯ עַלְמָה young woman אֵ֥ין ʔˌên אַיִן [NEG] מִסְפָּֽר׃ mispˈār מִסְפָּר number
6:8. sexaginta sunt reginae et octoginta concubinae et adulescentularum non est numerusThere are threescore queens, and fourscore concubines, and young maidens without number.
8. There are threescore queens, and fourscore concubines, and virgins without number.
6:8. There are sixty queens, and eighty concubines, and maidens without number.
6:8. There are threescore queens, and fourscore concubines, and virgins without number.
There are threescore queens, and fourscore concubines, and virgins without number:

6:7 как половинки гранатового яблока ланиты твои под кудрями твоими.
6:8
ἑξήκοντά εξηκοντα sixty
εἰσιν ειμι be
βασίλισσαι βασιλισσα queen
καὶ και and; even
ὀγδοήκοντα ογδοηκοντα eighty
παλλακαί παλλακη and; even
νεάνιδες νεανις who; what
οὐκ ου not
ἔστιν ειμι be
ἀριθμός αριθμος number
6:8
שִׁשִּׁ֥ים šiššˌîm שֵׁשׁ six
הֵ֨מָּה֙ hˈēmmā הֵמָּה they
מְּלָכֹ֔ות mmᵊlāḵˈôṯ מַלְכָּה queen
וּ û וְ and
שְׁמֹנִ֖ים šᵊmōnˌîm שְׁמֹנֶה eight
פִּֽילַגְשִׁ֑ים pˈîlaḡšˈîm פִּלֶגֶשׁ concubine
וַ wa וְ and
עֲלָמֹ֖ות ʕᵃlāmˌôṯ עַלְמָה young woman
אֵ֥ין ʔˌên אַיִן [NEG]
מִסְפָּֽר׃ mispˈār מִסְפָּר number
6:8. sexaginta sunt reginae et octoginta concubinae et adulescentularum non est numerus
There are threescore queens, and fourscore concubines, and young maidens without number.
6:8. There are sixty queens, and eighty concubines, and maidens without number.
6:8. There are threescore queens, and fourscore concubines, and virgins without number.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9. Здесь заключается бесспорное указание на непосредственное отношение содержания книги Песнь Песней к истории царя Израильского Соломона: как здесь ст. 8, так и 3: Цар XI, имеем свидетельство о множестве жен у Соломона; меньшее же число его жен, показанное в книге Песнь Песней, по-видимому, говорит о сравнительно раннем написании Соломоном нашей священной книги, — когда многоженство у него еще не развилось до степени страсти и не сопровождалось еще теми гибельными последствиями, которые имели место в его старости (3: Цар XI:4).

Упоминание о многих женах Соломона сделано с целью отметить высокое превосходство Суламиты над всеми ими; превосходство это признается даже всеми соперницами ее (ст. 9). В этом отношении Суламита разделяет блаженную судьбу «добродетельной жены» Притч XXXI:28.
Adam Clarke: Commentary on the Bible - 1831
6:8: There are threescore queens - Though there be sixty queens, and eighty concubines, or secondary wives, and virgins innumerable, in my harem, yet thou, my dove, my undefiled, art אצת achath, One, the Only One, she in whom I delight beyond all.
Song of Solomon (Canticles) 6:9
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: Kg1 11:1; Ch2 11:21; Psa 45:14; Rev 7:9
Song of Solomon (Canticles) 6:9
Carl Friedrich Keil and Franz Delitzsch

8 There are sixty queens,
And eighty concubines,
And virgins without number.
9 One is my dove, my perfect one, -
The only one of her mother,
The choice one of her that bare her.
The daughters saw her and called her blessed, -
Queens and concubines, and they extolled her.
Even here, where, if anywhere, notice of the difference of gender was to be expected, המּה stands instead of the more accurate הנּה (e.g., Gen 6:2). The number off the women of Solomon's court, 3Kings 11:3, is far greater (700 wives and 300 concubines); and those who deny the Solomonic authorship of the Song regard the poet, in this particular, as more historical than the historian. On our part, holding as we do the Solomonic authorship of the book, we conclude from these low numbers that the Song celebrates a love-relation of Solomon's at the commencement of his reign: his luxury had not then reached the enormous height to which he, the same Solomon, looks back, and which he designates, Eccles 2:8, as vanitas vanitatum. At any rate, the number of 60 מלכות, i.e., legitimate wives of equal rank with himself, is yet high enough; for, according to 2Chron 11:21, Rehoboam had 18 wives and 60 concubines. The 60 occurred before, at Song 3:7. If it be a round number, as sometimes, although rarely, sexaginta is thus used (Hitzig), it may be reduced only to 51, but not further, especially here, where 80 stands along with it. פילגשׁ (פּלּגשׁ), Gr. πάλλαξ παλλακή (Lat. pellex), which in the form פּלּקתּא (פּלקתא) came back from the Greek to the Aramaic, is a word as yet unexplained. According to the formation, it may be compared to חרמשׁ, from חרם, to cut off; whence also the harem bears the (Arab.) name ḥaram, or the separated synaeconitis, to which access is denied. And ending in is (ש) is known to the Assyr., but only as an adverbial ending, which, as 'istinis = לבדּו, alone, solus, shows is connected with the pron. su. These two nouns appear as thus requiring to be referred to quadrilitera, with the annexed שׁ; perhaps פלגשׁ, in the sense of to break into splinters, from פּלג, to divide (whence a brook, as dividing itself in its channels, has the name of פּלג), points to the polygamous relation as a breaking up of the marriage of one; so that a concubine has the name pillěgěsh, as a representant of polygamy in contrast to monogamy.
In the first line of Song 6:9 אחת is subj. (one, who is my dove, my perfect one); in the second line, on the contrary, it is pred. (one, unica, is she of her mother). That Shulamith was her mother's only child does not, however, follow from this; אחת, unica, is equivalent to unice dilecta, as יחיד, Prov 4:3, is equivalent to unice dilectus (cf. Keil's Zech 14:7). The parall. בּרה has its nearest signification electa (lxx, Syr., Jerome), not pura (Venet.); the fundamental idea of cutting and separating divides itself into the ideas of choosing and purifying. The Aorists, Song 6:9, are the only ones in this book; they denote that Shulamith's look had, on the part of the women, this immediate result, that they willingly assigned to her the good fortune of being preferred to them all, - that to her the prize was due. The words, as also at Prov 31:28, are an echo of Gen 30:13, - the books of the Chokma delight in references to Genesis, the book of pre-Israelitish origin. Here, in Song 6:8, Song 6:9, the distinction between our typical and the allegorical interpretation is correctly seen. The latter is bound to explain what the 60 and the 80 mean, and how the wives, concubines, and "virgins" of the harem are to be distinguished from each other; but what till now has been attempted in this matter has, by reason of its very absurdity or folly, become an easy subject of wanton mockery. But the typical interpretation regards the 60 and the 80, and the unreckoned number, as what their names denote, - viz. favourites, concubines, and serving-maids. But to see an allegory of heavenly things in such a herd of women - a kind of thing which the Book of Genesis dates from the degradation of marriage in the line of Cain - is a profanation of that which is holy. The fact is, that by a violation of the law of God (Deut 17:17), Solomon brings a cloud over the typical representation, which is not at all to be thought of in connection with the Antitype. Solomon, as Jul Sturm rightly remarks, is not to be considered by himself, but only in his relation to Shulamith. In Christ, on the contrary, is no imperfection; sin remains in the congregation. In the Song, the bride is purer than the bridegroom; but in the fulfilling of the Song this relation is reversed: the bridegroom is purer than the bride.
Geneva 1599
There are (d) sixty queens, and eighty concubines, and virgins without number.
(d) Meaning that the gifts are infinite which Christ gives to his Church: or that his faithful are many in number.
John Gill
There are threescore queens, and fourscore concubines, and virgins without number. In this verse and Song 6:9 the church is commended as she stood related to others; and is compared with them, and preferred to them. The words may be considered either as an assertion, "there are", &c. or as a supposition, "though there be", &c. yet Christ's church is but one, and excels them all. "Queens" are principal and lawful wives of kings; "concubines", secondary or half wives, as the word (i) signifies; who were admitted to the bed, but their children did not inherit: "virgins", unmarried persons, maids of honour, who waited on the queen. The allusion is to the custom of kings and great personages, who had many wives, and more concubines, and a large number of virgins to wait on them; see 3Kings 11:3; or to a nuptial solemnity, and the ceremony of introducing the bride to the bridegroom, attended with a large number of persons of distinction; and so Theocritus (k) speaks of four times sixty virgins attending the nuptials of Menelaus and Helena; see Ps 45:9. By all which may be meant either the kingdoms and nations of the world; by "queens", the more large, rich and flourishing kingdoms; by "concubines", inferior states; and by "virgins without number", the vast multitudes of inhabitants that fill them; but all, put together, are not equal to the church; see Song 2:2; or else false churches; by "queens", such who boast of their riches and number, as the church of Rome, Rev_ 18:7; by "concubines", such as are inferior in those things, but equally corrupt, as Arians, Socinians, &c. and by "virgins without number", the multitudes of poor, weak, ignorant people, seduced by them; and what figure soever these make, or pretensions to be the true churches of Christ, they are none of his, his spouse is preferred to them all. Or rather true believers in Christ, of different degrees, are here meant; queens, those that have the greatest share of gifts grace, most nearness to Christ, and communion with him; by "concubines", believers of a lower class, and of a more servile spirit, and yet sometimes are favoured with, fellowship with Christ; and by "virgins", young converts, who have not so large an experience as the former; and this distribution agrees with 1Jn 2:13; and the rather this may be the sense, since each of these are said to praise the church in Song 6:9, who is preferable to them, and includes them all.
(i) "secundariae uxores", Michaelis. (k) Idyll. 18. v. 24.
John Wesley
Threescore - A certain number for an uncertain. The sense seems to be this, there are many beautiful queens and concubines in the world, in the courts of princes, but none of them is to be compared with my spouse.
Robert Jamieson, A. R. Fausset and David Brown
threescore--indefinite number, as in Song 3:7. Not queens, &c., of Solomon, but witnesses of the espousals, rulers of the earth contrasted with the saints, who, though many, are but "one" bride (Is 52:15; Lk 22:25-26; Jn 17:21; 1Cor 10:17). The one Bride is contrasted with the many wives whom Eastern kings had in violation of the marriage law (3Kings 11:1-3).
6:86:8: Մի՛ է աղաւնի իմ կատարեա՛լ իմ. մի է մօր իւրոյ ընտրեա՛լ ծնողի իւրոյ. տեսին զնա դստերք՝ եւ երանեցին նմա. թագուհիքն եւ հարճք գովեցին զնա։ Դստերքն եւ թագուհիք տեսին զհարսնն, եւ երանեցին նմա.
8 մինչդեռ մէ՛կն է իմ աղաւնին, իմ կատարեալը. իր մօր միա՛կն է նա, իր ծնողի ընտրեա՛լը: Դուստրերը տեսան նրան եւ երանի տուին, թագուհիները եւ հարճերը գովեցին նրան»: Դուստրերը եւ թագուհիները տեսան Հարսին եւ երանի տուին նրան.
9 Իմ աղաւնիս, իմ կատարեալս, մէկ է, Իր մօրը մէկ հատիկը, Զինք ծնանողին ընտրեալն է։Զանիկա աղջիկները տեսան Ու անոր «Երանի՜» ըսին։Թագուհիներն ու հարճերն ալ Զանիկա գովեցին։
Մի է աղաւնի իմ, կատարեալ իմ. մի է մօր իւրոյ, ընտրեալ ծնողի իւրոյ. տեսին զնա դստերք եւ երանեցին նմա, թագուհիքն եւ հարճք գովեցին զնա:

6:8: Մի՛ է աղաւնի իմ կատարեա՛լ իմ. մի է մօր իւրոյ ընտրեա՛լ ծնողի իւրոյ. տեսին զնա դստերք՝ եւ երանեցին նմա. թագուհիքն եւ հարճք գովեցին զնա։ Դստերքն եւ թագուհիք տեսին զհարսնն, եւ երանեցին նմա.
8 մինչդեռ մէ՛կն է իմ աղաւնին, իմ կատարեալը. իր մօր միա՛կն է նա, իր ծնողի ընտրեա՛լը: Դուստրերը տեսան նրան եւ երանի տուին, թագուհիները եւ հարճերը գովեցին նրան»: Դուստրերը եւ թագուհիները տեսան Հարսին եւ երանի տուին նրան.
9 Իմ աղաւնիս, իմ կատարեալս, մէկ է, Իր մօրը մէկ հատիկը, Զինք ծնանողին ընտրեալն է։Զանիկա աղջիկները տեսան Ու անոր «Երանի՜» ըսին։Թագուհիներն ու հարճերն ալ Զանիկա գովեցին։
zohrab-1805▾ eastern-1994▾ western am▾
6:96:8 Есть шестьдесят цариц и восемьдесят наложниц и девиц без числа,
6:9 μία εις.1 one; unit ἐστὶν ειμι be περιστερά περιστερα dove μου μου of me; mine τελεία τελειος complete; accomplished μου μου of me; mine μία εις.1 one; unit ἐστὶν ειμι be τῇ ο the μητρὶ μητηρ mother αὐτῆς αυτος he; him ἐκλεκτή εκλεκτος select; choice ἐστιν ειμι be τῇ ο the τεκούσῃ τικτω give birth; produce αὐτῆς αυτος he; him εἴδοσαν οραω view; see αὐτὴν αυτος he; him θυγατέρες θυγατηρ daughter καὶ και and; even μακαριοῦσιν μακαριζω count blessed / prosperous αὐτήν αυτος he; him βασίλισσαι βασιλισσα queen καὶ και and; even παλλακαὶ παλλακη and; even αἰνέσουσιν αινεω sing praise αὐτήν αυτος he; him
6:9 אַחַ֥ת ʔaḥˌaṯ אֶחָד one הִיא֙ hî הִיא she יֹונָתִ֣י yônāṯˈî יֹונָה dove תַמָּתִ֔י ṯammāṯˈî תָּם complete אַחַ֥ת ʔaḥˌaṯ אֶחָד one הִיא֙ hî הִיא she לְ lᵊ לְ to אִמָּ֔הּ ʔimmˈāh אֵם mother בָּרָ֥ה bārˌā בַּר pure הִ֖יא hˌî הִיא she לְ lᵊ לְ to יֹֽולַדְתָּ֑הּ yˈôlaḏtˈāh ילד bear רָא֤וּהָ rāʔˈûhā ראה see בָנֹות֙ vānôṯ בַּת daughter וַֽ wˈa וְ and יְאַשְּׁר֔וּהָ yᵊʔaššᵊrˈûhā אשׁר be happy מְלָכֹ֥ות mᵊlāḵˌôṯ מַלְכָּה queen וּ û וְ and פִֽילַגְשִׁ֖ים fˈîlaḡšˌîm פִּלֶגֶשׁ concubine וַֽ wˈa וְ and יְהַלְלֽוּהָ׃ ס yᵊhallˈûhā . s הלל praise
6:9. una est columba mea perfecta mea una est matris suae electa genetrici suae viderunt illam filiae et beatissimam praedicaverunt reginae et concubinae et laudaverunt eamOne is my dove, my perfect one is but one, she is the only one of her mother, the chosen of her that bore her. The daughters saw her, and declared her most blessed: the queens and concubines, and they praised her.
9. My dove, my undefiled, is one; she is the only one of her mother; she is the choice one of her that bare her. The daughters saw her, and called her blessed; , the queens and the concubines, and they praised her.
6:9. One is my dove, my perfect one. One is her mother; elect is she who bore her. The daughters saw her, and they proclaimed her most blessed. The queens and concubines saw her, and they praised her.
6:9. My dove, my undefiled is [but] one; she [is] the [only] one of her mother, she [is] the choice [one] of her that bare her. The daughters saw her, and blessed her; [yea], the queens and the concubines, and they praised her.
My dove, my undefiled is [but] one; she [is] the [only] one of her mother, she [is] the choice [one] of her that bare her. The daughters saw her, and blessed her; [yea], the queens and the concubines, and they praised her:

6:8 Есть шестьдесят цариц и восемьдесят наложниц и девиц без числа,
6:9
μία εις.1 one; unit
ἐστὶν ειμι be
περιστερά περιστερα dove
μου μου of me; mine
τελεία τελειος complete; accomplished
μου μου of me; mine
μία εις.1 one; unit
ἐστὶν ειμι be
τῇ ο the
μητρὶ μητηρ mother
αὐτῆς αυτος he; him
ἐκλεκτή εκλεκτος select; choice
ἐστιν ειμι be
τῇ ο the
τεκούσῃ τικτω give birth; produce
αὐτῆς αυτος he; him
εἴδοσαν οραω view; see
αὐτὴν αυτος he; him
θυγατέρες θυγατηρ daughter
καὶ και and; even
μακαριοῦσιν μακαριζω count blessed / prosperous
αὐτήν αυτος he; him
βασίλισσαι βασιλισσα queen
καὶ και and; even
παλλακαὶ παλλακη and; even
αἰνέσουσιν αινεω sing praise
αὐτήν αυτος he; him
6:9
אַחַ֥ת ʔaḥˌaṯ אֶחָד one
הִיא֙ הִיא she
יֹונָתִ֣י yônāṯˈî יֹונָה dove
תַמָּתִ֔י ṯammāṯˈî תָּם complete
אַחַ֥ת ʔaḥˌaṯ אֶחָד one
הִיא֙ הִיא she
לְ lᵊ לְ to
אִמָּ֔הּ ʔimmˈāh אֵם mother
בָּרָ֥ה bārˌā בַּר pure
הִ֖יא hˌî הִיא she
לְ lᵊ לְ to
יֹֽולַדְתָּ֑הּ yˈôlaḏtˈāh ילד bear
רָא֤וּהָ rāʔˈûhā ראה see
בָנֹות֙ vānôṯ בַּת daughter
וַֽ wˈa וְ and
יְאַשְּׁר֔וּהָ yᵊʔaššᵊrˈûhā אשׁר be happy
מְלָכֹ֥ות mᵊlāḵˌôṯ מַלְכָּה queen
וּ û וְ and
פִֽילַגְשִׁ֖ים fˈîlaḡšˌîm פִּלֶגֶשׁ concubine
וַֽ wˈa וְ and
יְהַלְלֽוּהָ׃ ס yᵊhallˈûhā . s הלל praise
6:9. una est columba mea perfecta mea una est matris suae electa genetrici suae viderunt illam filiae et beatissimam praedicaverunt reginae et concubinae et laudaverunt eam
One is my dove, my perfect one is but one, she is the only one of her mother, the chosen of her that bore her. The daughters saw her, and declared her most blessed: the queens and concubines, and they praised her.
6:9. One is my dove, my perfect one. One is her mother; elect is she who bore her. The daughters saw her, and they proclaimed her most blessed. The queens and concubines saw her, and they praised her.
6:9. My dove, my undefiled is [but] one; she [is] the [only] one of her mother, she [is] the choice [one] of her that bare her. The daughters saw her, and blessed her; [yea], the queens and the concubines, and they praised her.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
6:9: The daughters saw her, and blessed her - Not only the Jewish women in general spoke well of her on her arrival, but the queens and concubines praised her as the most accomplished of her sex.
With this verse the fourth night of the marriage week is supposed to end.
Song of Solomon (Canticles) 6:10
Albert Barnes: Notes on the Bible - 1834
6:9
The king contrasts the bride with the other claimants for her royal estate or favor Sol 6:8. She not only outshines them all for him, but herself has received from them disinterested blessing and praise.
This passage is invaluable as a divine witness to the principle of monogamy under the Old Testament and in the luxurious age of Solomon.
Song of Solomon (Canticles) 6:10
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: My dove: Sol 2:14, Sol 5:2
one; she: Num 23:9; Psa 45:9; Gal 4:26; Eph 4:3-6
The daughters: Deu 4:6, Deu 4:7, Deu 33:29; Psa 126:2; Pro 31:28, Pro 31:29; Th2 1:10; Rev 21:9, Rev 21:10
Song of Solomon (Canticles) 6:10
John Gill
My dove, my undefiled, is but one,.... Of these titles, see Song 2:14. Christ's church is called one, in distinction from the many before mentioned; and either designs her small number, in comparison of the nations of the world, and of false churches, like one to sixty or eighty, and even to an innumerable company; see Eccles 9:14, Lk 12:32; or else her unity in herself, being but one general assembly and church of the firstborn, made up of various particular congregated churches; and "one body", consisting of various members, united together in affection, and partakers of the same grace, blessings, and privileges; actuated by "one Spirit", the Spirit of God, Eph 4:4; and having but "one Head", Christ Jesus, Eph 4:15, and it may signify that the church is the spouse of Christ; that though other princes may have sixty queens, and eighty concubines, and virgins without number, to wait on them, Song 6:8; Christ had but one, and was well pleased with her, and desired no other;
she is the only one of her mother; the Jerusalem above, the mother of us all: or the sense is, she was to Christ as a mother's only child, most tenderly beloved by him;
she is the choice one of her that bare her; esteemed and loved best of all her mother's children. The word may be rendered, "the pure" or "clean one" (l); so the church is, as clothed in "clean" linen, the righteousness of Christ; cleansed from sin in his blood; sprinkled with the clean water of the covenant, and of an unspotted conversation.
The daughters saw her, and blessed her; yea, the queens and the concubines, and they praised her: it may seem strange that concubines should praise a queen; but it was not unusual in the eastern countries; with the Persians, as the queen admitted of many concubines by the order of her lord the king, so the queen was had in great veneration, and even adored by the concubines (m): which may respect either the great esteem the church had, or should have, in the world, even from the great men of it, as she will have in the latter day, Is 49:23; or which young converts have for her; who may more especially be meant by the "daughters" and "virgins", who, in Song 6:1, call the church the "fairest among women": these blessed her, and pronounced her happy, and wished all happiness to her; they "praised her", spoke well of her, and commended her for her beauty; which was pleasing to Christ, and therefore observed by him.
(l) "munda", Montanus, Mercerus; "pura", Vatablus, Junius & Tremellius, Piscator, Cocceius, Marckius, Michaelis. (m) Dinon in Persicis apud Athenaei Deipnosoph. l. 13. c. 1. p. 556.
John Wesley
But one - The only beloved of my soul, my only spouse. The only one - She is as dear and as precious to me as only children use to be to their parents, and especially to their mothers. Daughters - Called virgins, Song 6:8. Praised - As more beautiful and worthy than themselves.
Robert Jamieson, A. R. Fausset and David Brown
Hollow professors, like half wives, have no part in the one bride.
only one of her mother--namely, "Jerusalem above" (Gal 4:26). The "little sister" (Song 8:8) is not inconsistent with her being "the only one"; for that sister is one with herself (Jn 10:16).
choice-- (Eph 1:4; Th2 2:13). As she exalted Him above all others (Song 5:10), so He now her.
daughters . . . blessed her-- (Is 8:18; Is 61:9; Ezek 16:14; Th2 1:10). So at her appearance after Pentecost (Acts 4:13; Acts 6:15; Acts 24:25; Acts 26:28).
6:96:9: Ո՞վ է սա որ երեւեալս է իբրեւ զառաւօտ, գեղեցի՛կ իբրեւ զլուսին, ընտի՛ր իբրեւ զարեգակն. զարմանալի յօրինեալ։ Փեսայն ցհարսնն ասէ[8707]. [8707] Ոմանք. Եւ թագուհիքն երանի տան... որպէս զլուսին... զարեգակն իբրեւ զհիացումն կարգեալ։
9 «Ո՞վ է սա, որ ելնում է ինչպէս առաւօտ, եւ գեղեցիկ է, ինչպէս լուսին, ընտիր, ինչպէս արեգակ՝ զարմանալի յօրինուած»: Փեսան ասում է Հարսին.
10 Ո՞վ է ասիկա, որ արշալոյսի պէս կը նայի, Որ լուսինի պէս՝ գեղեցիկ, արեւու պէս՝ մաքուր Ու դրօշակիր զօրքերու պէս ահարկու է։
[111]Դստերքն եւ թագուհիք տեսին զհարսնն, եւ երանեցին նմա.`` Ո՞վ է սա որ երեւեալս է իբրեւ զառաւօտ, գեղեցիկ իբրեւ զլուսին, ընտիր իբրեւ զարեգակն, [112]զարմանալի յօրինեալ:

6:9: Ո՞վ է սա որ երեւեալս է իբրեւ զառաւօտ, գեղեցի՛կ իբրեւ զլուսին, ընտի՛ր իբրեւ զարեգակն. զարմանալի յօրինեալ։ Փեսայն ցհարսնն ասէ[8707].
[8707] Ոմանք. Եւ թագուհիքն երանի տան... որպէս զլուսին... զարեգակն իբրեւ զհիացումն կարգեալ։
9 «Ո՞վ է սա, որ ելնում է ինչպէս առաւօտ, եւ գեղեցիկ է, ինչպէս լուսին, ընտիր, ինչպէս արեգակ՝ զարմանալի յօրինուած»: Փեսան ասում է Հարսին.
10 Ո՞վ է ասիկա, որ արշալոյսի պէս կը նայի, Որ լուսինի պէս՝ գեղեցիկ, արեւու պէս՝ մաքուր Ու դրօշակիր զօրքերու պէս ահարկու է։
zohrab-1805▾ eastern-1994▾ western am▾
6:106:9 но единственная она, голубица моя, чистая моя; единственная она у матери своей, отличенная у родительницы своей. Увидели ее девицы, и превознесли ее, царицы и наложницы, и восхвалили ее.
6:10 τίς τις.1 who?; what? αὕτη ουτος this; he ἡ ο the ἐκκύπτουσα εκκυπτω as if; about ὄρθρος ορθρος dawn καλὴ καλος fine; fair ὡς ως.1 as; how σελήνη σεληνη moon ἐκλεκτὴ εκλεκτος select; choice ὡς ως.1 as; how ὁ ο the ἥλιος ηλιος sun θάμβος θαμβος amazement ὡς ως.1 as; how τεταγμέναι τασσω arrange; appoint
6:10 מִי־ mî- מִי who זֹ֥את zˌōṯ זֹאת this הַ ha הַ the נִּשְׁקָפָ֖ה nnišqāfˌā שׁקף look כְּמֹו־ kᵊmô- כְּמֹו like שָׁ֑חַר šˈāḥar שַׁחַר dawn יָפָ֣ה yāfˈā יָפֶה beautiful כַ ḵa כְּ as † הַ the לְּבָנָ֗ה llᵊvānˈā לְבָנָה full moon בָּרָה֙ bārˌā בַּר pure כַּֽ kˈa כְּ as † הַ the חַמָּ֔ה ḥammˈā חַמָּה heat אֲיֻמָּ֖ה ʔᵃyummˌā אָיֹם frightful כַּ ka כְּ as † הַ the נִּדְגָּלֹֽות׃ ס nniḏgālˈôṯ . s דגל lift banner
6:10. quae est ista quae progreditur quasi aurora consurgens pulchra ut luna electa ut sol terribilis ut acies ordinataWho is she that cometh forth as the morning rising, fair as the moon, bright as the sun, terrible as an army set in array?
10. Who is she that looketh forth as the morning, fair as the moon, clear as the sun, terrible as an army with banners?
6:10. Chorus to Groom: Who is she, who advances like the rising dawn, as beautiful as the moon, as elect as the sun, as terrible as an army in battle array?
6:10. Who [is] she [that] looketh forth as the morning, fair as the moon, clear as the sun, [and] terrible as [an army] with banners?
Who [is] she [that] looketh forth as the morning, fair as the moon, clear as the sun, [and] terrible as [an army] with banners:

6:9 но единственная она, голубица моя, чистая моя; единственная она у матери своей, отличенная у родительницы своей. Увидели ее девицы, и превознесли ее, царицы и наложницы, и восхвалили ее.
6:10
τίς τις.1 who?; what?
αὕτη ουτος this; he
ο the
ἐκκύπτουσα εκκυπτω as if; about
ὄρθρος ορθρος dawn
καλὴ καλος fine; fair
ὡς ως.1 as; how
σελήνη σεληνη moon
ἐκλεκτὴ εκλεκτος select; choice
ὡς ως.1 as; how
ο the
ἥλιος ηλιος sun
θάμβος θαμβος amazement
ὡς ως.1 as; how
τεταγμέναι τασσω arrange; appoint
6:10
מִי־ mî- מִי who
זֹ֥את zˌōṯ זֹאת this
הַ ha הַ the
נִּשְׁקָפָ֖ה nnišqāfˌā שׁקף look
כְּמֹו־ kᵊmô- כְּמֹו like
שָׁ֑חַר šˈāḥar שַׁחַר dawn
יָפָ֣ה yāfˈā יָפֶה beautiful
כַ ḵa כְּ as
הַ the
לְּבָנָ֗ה llᵊvānˈā לְבָנָה full moon
בָּרָה֙ bārˌā בַּר pure
כַּֽ kˈa כְּ as
הַ the
חַמָּ֔ה ḥammˈā חַמָּה heat
אֲיֻמָּ֖ה ʔᵃyummˌā אָיֹם frightful
כַּ ka כְּ as
הַ the
נִּדְגָּלֹֽות׃ ס nniḏgālˈôṯ . s דגל lift banner
6:10. quae est ista quae progreditur quasi aurora consurgens pulchra ut luna electa ut sol terribilis ut acies ordinata
Who is she that cometh forth as the morning rising, fair as the moon, bright as the sun, terrible as an army set in array?
6:10. Chorus to Groom: Who is she, who advances like the rising dawn, as beautiful as the moon, as elect as the sun, as terrible as an army in battle array?
6:10. Who [is] she [that] looketh forth as the morning, fair as the moon, clear as the sun, [and] terrible as [an army] with banners?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Похвалу несравненным достоинствам невесты священный поэт заканчивает сравнением ее с величественнейшими явлениями природы — зарею, луною, даже солнцем, затем следует выше (ст. 4) употребленное сравнение с грозными полками. При этом сравнение это, подобно III:6: и VIII:5, облечено в форму вопросительного восклицания: «кто это?.. »
Adam Clarke: Commentary on the Bible - 1831
6:10: Looketh forth as the morning - The bride is as lovely as the dawn of day, the Aurora, or perhaps the morning star, Venus. She is even more resplendent, she is as beautiful as the Moon. She even surpasses her, for she is as clear and bright as the Sun; and dangerous withal to look on, for she is as formidable as the vast collection of lights that burn by night at the head of every company in a numerous caravan. See the note on Sol 6:4 (note). The comparison of a fine woman to the splendor of an unclouded full moon is continually recurring in the writings of the Asiatic poets.
Song of Solomon (Canticles) 6:11
Albert Barnes: Notes on the Bible - 1834
6:10: The chorus address the bride here only as the Shulamite, and beg her to perform for their entertainment a sacred dance (see Sol 6:13) of her own country. The bride, after complying with their request, while they sing some stanzas in her praise Sol 7:1-5, and after receiving fresh commendations from the king Sol 7:6-10, invites him to return with her to her mother's house Cant. 7:11-8:4. Many Jewish allegorists interpret the whole as referring to the times of the second temple, and to the present dispersion of Israel, during which, God continuing to vouchsafe His mercy, Israel prays for final restoration, the coming of Messiah, and the glory of the latter day. Christian interpreters have made similar applications to the now militant Church looking for the Second Advent, or to the ancient synagogue praying for the Incarnation.
As the morning - The glorious beauty of the bride bursts upon them like a second dawn, as she comes forth to meet them at the commencement of another day. Special poetical words are used for "sun" (burning heat) and "moon" (white one). The same terms are applied to sun and moon in Isa 24:23; Isa 30:26.
Song of Solomon (Canticles) 6:11
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:10: Who: Sol 3:6, Sol 8:5; Isa 63:1; Rev 21:10, Rev 21:11
looketh: Sa2 23:4; Job 11:17; Pro 4:18; Isa 58:8; Hos 6:5; Rev 22:16
fair: Job 31:26; Eph 5:27
clear: Psa 14:5; Mal 4:2; Mat 13:43, Mat 17:2; Rev 10:1, Rev 12:1, Rev 21:23, Rev 22:5
terrible: Sol 6:4; Rom 8:37
Song of Solomon (Canticles) 6:11
Carl Friedrich Keil and Franz Delitzsch

10 Who is this that looketh forth like the morning-red,
Beautiful as the moon, pure as the sun,
Terrible as a battle-host?
The question, "Who is this?" is the same as at Song 3:6. There, it refers to her who was brought to the king; here, it refers to her who moves in that which is his as her own. There, the "this" is followed by עלה appositionally; here, by הנּשׁ looking forth determ., and thus more closely connected with it; but then indeterm., and thus apposit. predicates follow. The verb שׁקף signifies to bend forward, to overhang; whence the Hiph. השׁקיף and Niph. שׁקף, to look out, since in doing so one bends forward (vid., under Ps 14:2). The lxx here translates it by ἐκκύπτουσα, the Venet. by παρακύπτουσα, both of which signify to look toward something with the head inclined forward. The point of comparison is, the rising up from the background: Shulamith breaks through the shades of the garden-grove like the morning-red, the morning dawn; or, also: she comes nearer and nearer, as the morning-red rises behind the mountains, and then fills always the more widely the whole horizon. The Venet. translates ὡς ἑωσφόρος; but the morning star is not שׁחר, but בּן־שׁחר, Is 14:12; shahhar, properly, the morning-dawn, means, in Heb., not only this, like the Arab. shaḥar, but rather, like the Arab. fajr, the morning-red, - i.e., the red tinge of the morning mist. From the morning-red the description proceeds to the moon, yet visible in the morning sky, before the sun has risen. It is usually called ירח, as being yellow; but here it is called לבנה, as being white; as also the sun, which here is spoken of as having risen (Judg 5:31), is designated not by the word שׁמשׁ, as the unwearied (Ps 19:6, Ps 19:6), but, on account of the intensity of its warming light (Ps 19:7), is called חמּה. These, in the language of poetry, are favourite names of the moon and the sun, because already the primitive meaning of the two other names had disappeared from common use; but with these, definite attributive ideas are immediately connected. Shulamith appears like the morning-red, which breaks through the darkness; beautiful, like the silver moon, which in soft still majesty shines in the heavens (Job 31:26); pure (vid., regarding בּר, בּרוּר in this signification: smooth, bright, pure under Isa.Is 49:2) as the sun, whose light (cf. טהור with the Aram. מיהרא, mid-day brightness) is the purest of the pure, imposing as war-hosts with their standards (vid., Song 6:4). The answer of her who was drawing near, to this exclamation, sounds homely and childlike:
Geneva 1599
(e) Who [is] she [that] looketh forth as the morning, fair as the moon, clear as the sun, [and] terrible as [an army] with banners?
(e) He shows that the beginning of the Church was small, but that it grew up to a great multitude.
John Gill
Who is she that looketh forth as the morning?.... These words may be connected with the preceding, by a supplement of the word "saying"; and so may express what the daughters said, when they blessed and praised the church, wondering at her beauty, it being like the rising morning; so Helena is said to show her beautiful face, as the morning, when it springs forth (n): there was a city in the tribe of Reuben, called Zarethshahar, the beauty or splendour of the morning, Josh 13:19. Homer often describes the morning by her rosy fingers (o), and as clothed with a saffron garment (p), and as beautiful and divine (q), and fair haired (r); and as on a golden throne and beautiful (s). And as these words describe the progressive gradations of light, so they may set forth the state and condition of the church in the several ages of the world; its first state in this clause, which may reach from the first dawn of light to Adam, Gen 3:15; increasing in the times of the patriarchs, Noah, Abraham, and Jacob, and in which and to whom were various displays of Gospel light and grace; to the time of the giving of the law by Moses, when the church might be said to be
fair as the moon; which, though it receives its light from the sun, yet splendour and brightness are ascribed to it, Job 31:26; and, by other writers (t), is represented as fair and beautiful; and the beautiful form of persons is expressed by it (u): and very fitly is the state of the church under the law signified by the moon, by which the ceremonial law seems intended, in Rev_ 12:1; that lying much in the observation of new moons, by the which the several festivals under the law were regulated; and which law gave light in the night of Jewish darkness, into the person, offices, and grace of Christ; and though it was imperfect, variable, waxed old, and at length vanished away, yet the church under it was "fair"; there being a beauty and amiableness in the worship of that dispensation, Ps 27:4. The next clause, "clear as the sun", may describe the church under the Gospel dispensation; when the "sun of righteousness" arose, and made the famous Gospel day; when the shadows of the old law fled away, Christ, the substance, being come; when there were more light and knowledge, and a clear discerning of spiritual and evangelic things: and, in all those periods, the church was "terrible as an army with banners"; to her enemies, being in a militant state; See Gill on Song 6:4. The whole of this may be applied to particular believers; who, at first conversion, "look forth as the morning", their light being small, but increasing; and, as to their sanctification, are "fair as the moon", having their spots and imperfections, and deriving all their light, grace, and holiness, from Christ; and, as to their justification,
clear as the sun, being clothed with Christ, the sun of righteousness, Rev_ 12:1; and so all fair and without spot;
and terrible as an army with banners, fighting the good fight of faith, under the banners of Christ, against all spiritual enemies.
(n) Theocrit. Idyll. 18. v. 26. (o) , Iliad. 1. v. 477. & passim. (p) , Iliad. 8, v. 1. & 19. v. 1. (q) Iliad. 18. v. 255. (r) Odyss. 5. v. 390. (s) Odyss. 15. v. 56, 250. (t) "Tanto formosis, formosior omnibus illa est", Ovid. Leander Heroni, v. 73. "Pulchrior tanto tua forma lucet", Senecae Hippolylus, Act. 2. chorus, v. 740. (u) Vid. Barthii Animadv. ad Claudian. de Nupt. Honor. v. 243.
John Wesley
Who - These are the words of the queens and concubines. Who, what manner of person is this, how excellent and glorious! Morning - As the morning light, which coming after the darkness, is very pleasant and amiable.
Robert Jamieson, A. R. Fausset and David Brown
The words expressing the admiration of the daughters. Historically (Acts 5:24-39).
as the morning--As yet she is not come to the fulness of her light (Prov 4:18).
moon--shining in the night, by light borrowed from the sun; so the bride, in the darkness of this world, reflects the light of the Sun of righteousness (2Cor 3:18).
sun--Her light of justification is perfect, for it is His (2Cor 5:21; 1Jn 4:17). The moon has less light, and has only one half illuminated; so the bride's sanctification is as yet imperfect. Her future glory (Mt 13:43).
army-- (Song 6:4). The climax requires this to be applied to the starry and angelic hosts, from which God is called Lord of Sabaoth. Her final glory (Gen 15:5; Dan 12:3; Rev_ 12:1). The Church Patriarchal, "the morning"; Levitical, "the moon"; Evangelical, "the sun"; Triumphant, "the bannered army" (Rev_ 19:14).
6:106:10: ՚Ի պարտէզս ընգուզեացն իջի հայել յարդիւնս վտակացն. տեսանե՛լ թէ ծաղկեա՞լ իցէ որթ, թէ ծաղկեա՞լ իցէ նոճ, թէ ծաղկեալ իցեն նռնենիք։ Հարսնն ցփեսայն ասէ[8708]. [8708] Ոմանք. Փեսայն ընդ հարսնն ասէ... իջի հայել ՚ի յարմտիս ուխից։ Ուր յոմանս պակասի. Որթ եւ Նոճ։
10 «Ես ընկուզենիների պարտէզն իջայ՝ նայելու, թէ առուներն ինչպէս են ջրում, տեսնելու, թէ արդեօք ծաղկե՞լ է որթատունկը, ծաղկե՞լ է արդեօք նոճին, ծաղկե՞լ է արդեօք նռնենին»: Հարսն ասում է Փեսային.
11 Ընկոյզներու պարտէզը իջայ, Որպէս զի ձորին կանանչութիւնը* տեսնեմ Եւ նայիմ թէ արդեօք որթատունկը ծլա՞ւ։Ու նռնենիները ծաղկեցա՞ն։
[113]Փեսայն ցհարսնն ասէ.`` Ի պարտէզս ընգուզեացն իջի հայել յարդիւնս վտակացն, տեսանել թէ ծաղկեա՞լ իցէ որթ, [114]թէ ծաղկեա՞լ իցէ նոճ,`` թէ ծաղկեա՞լ իցեն նռնենիք:

6:10: ՚Ի պարտէզս ընգուզեացն իջի հայել յարդիւնս վտակացն. տեսանե՛լ թէ ծաղկեա՞լ իցէ որթ, թէ ծաղկեա՞լ իցէ նոճ, թէ ծաղկեալ իցեն նռնենիք։ Հարսնն ցփեսայն ասէ[8708].
[8708] Ոմանք. Փեսայն ընդ հարսնն ասէ... իջի հայել ՚ի յարմտիս ուխից։ Ուր յոմանս պակասի. Որթ եւ Նոճ։
10 «Ես ընկուզենիների պարտէզն իջայ՝ նայելու, թէ առուներն ինչպէս են ջրում, տեսնելու, թէ արդեօք ծաղկե՞լ է որթատունկը, ծաղկե՞լ է արդեօք նոճին, ծաղկե՞լ է արդեօք նռնենին»: Հարսն ասում է Փեսային.
11 Ընկոյզներու պարտէզը իջայ, Որպէս զի ձորին կանանչութիւնը* տեսնեմ Եւ նայիմ թէ արդեօք որթատունկը ծլա՞ւ։Ու նռնենիները ծաղկեցա՞ն։
zohrab-1805▾ eastern-1994▾ western am▾
6:116:10 Кто эта, блистающая, как заря, прекрасная, как луна, светлая, как солнце, грозная, как полки со знаменами?
6:11 εἰς εις into; for κῆπον κηπος garden καρύας καρυα step down; descend ἰδεῖν οραω view; see ἐν εν in γενήμασιν γεννημα spawn; product τοῦ ο the χειμάρρου χειμαρρους view; see εἰ ει if; whether ἤνθησεν ανθεω the ἄμπελος αμπελος vine ἐξήνθησαν εξανθεω the ῥόαι ροα there δώσω διδωμι give; deposit τοὺς ο the μαστούς μαστος breast μου μου of me; mine σοί σοι you
6:11 אֶל־ ʔel- אֶל to גִּנַּ֤ת ginnˈaṯ גַּנָּה garden אֱגֹוז֙ ʔᵉḡôz אֱגֹוז nut יָרַ֔דְתִּי yārˈaḏtî ירד descend לִ li לְ to רְאֹ֖ות rᵊʔˌôṯ ראה see בְּ bᵊ בְּ in אִבֵּ֣י ʔibbˈê אֵב bud הַ ha הַ the נָּ֑חַל nnˈāḥal נַחַל wadi לִ li לְ to רְאֹות֙ rᵊʔôṯ ראה see הֲ hᵃ הֲ [interrogative] פָֽרְחָ֣ה fˈārᵊḥˈā פרח sprout הַ ha הַ the גֶּ֔פֶן ggˈefen גֶּפֶן vine הֵנֵ֖צוּ hēnˌēṣû נצץ sparkle הָ hā הַ the רִמֹּנִֽים׃ rimmōnˈîm רִמֹּון pomegranate
6:11. descendi ad hortum nucum ut viderem poma convallis ut inspicerem si floruisset vinea et germinassent mala punicaI went down into the garden of nuts, to see the fruits of the valleys, and to look if the vineyard had flourished, and the pomegranates budded.
11. I went down into the garden of nuts, to see the green plants of the valley, to see whether the vine budded, the pomegranates were in flower.
6:11. Bride: I descended to the garden of nuts, in order to see the fruits of the steep valleys, and to examine whether the vineyard had flourished and the pomegranates had produced buds.
6:11. I went down into the garden of nuts to see the fruits of the valley, [and] to see whether the vine flourished, [and] the pomegranates budded.
I went down into the garden of nuts to see the fruits of the valley, [and] to see whether the vine flourished, [and] the pomegranates budded:

6:10 Кто эта, блистающая, как заря, прекрасная, как луна, светлая, как солнце, грозная, как полки со знаменами?
6:11
εἰς εις into; for
κῆπον κηπος garden
καρύας καρυα step down; descend
ἰδεῖν οραω view; see
ἐν εν in
γενήμασιν γεννημα spawn; product
τοῦ ο the
χειμάρρου χειμαρρους view; see
εἰ ει if; whether
ἤνθησεν ανθεω the
ἄμπελος αμπελος vine
ἐξήνθησαν εξανθεω the
ῥόαι ροα there
δώσω διδωμι give; deposit
τοὺς ο the
μαστούς μαστος breast
μου μου of me; mine
σοί σοι you
6:11
אֶל־ ʔel- אֶל to
גִּנַּ֤ת ginnˈaṯ גַּנָּה garden
אֱגֹוז֙ ʔᵉḡôz אֱגֹוז nut
יָרַ֔דְתִּי yārˈaḏtî ירד descend
לִ li לְ to
רְאֹ֖ות rᵊʔˌôṯ ראה see
בְּ bᵊ בְּ in
אִבֵּ֣י ʔibbˈê אֵב bud
הַ ha הַ the
נָּ֑חַל nnˈāḥal נַחַל wadi
לִ li לְ to
רְאֹות֙ rᵊʔôṯ ראה see
הֲ hᵃ הֲ [interrogative]
פָֽרְחָ֣ה fˈārᵊḥˈā פרח sprout
הַ ha הַ the
גֶּ֔פֶן ggˈefen גֶּפֶן vine
הֵנֵ֖צוּ hēnˌēṣû נצץ sparkle
הָ הַ the
רִמֹּנִֽים׃ rimmōnˈîm רִמֹּון pomegranate
6:11. descendi ad hortum nucum ut viderem poma convallis ut inspicerem si floruisset vinea et germinassent mala punica
I went down into the garden of nuts, to see the fruits of the valleys, and to look if the vineyard had flourished, and the pomegranates budded.
6:11. Bride: I descended to the garden of nuts, in order to see the fruits of the steep valleys, and to examine whether the vineyard had flourished and the pomegranates had produced buds.
6:11. I went down into the garden of nuts to see the fruits of the valley, [and] to see whether the vine flourished, [and] the pomegranates budded.
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
11-12. Небольшой отдел, обнимающий два эти стиха с присоединением 1-го стиха гл. VII-й, представляется особенно темным и трудным для понимания.

Из многоразличных толкований этого места мы избираем то, по которому здесь изображается событие из жизни Суламиты, непосредственно предшествовавшее ее взятию ко двору Соломона. — «Ореховый сад», евр. гиннат-эгоз (ст. 11), находился, несомненно, на родине Суламиты: по Иосифу Флавию (Bell. Ind. III, 10, 8), ореховые деревья росли по берегам Тивериадского озера, следовательно, вблизи к Сонаму — родине Суламиты. Ст. 12. «Колесницы» — символ царского великолепия и роскоши (ср. 1: Цар VIII:11), быть влечену или поставлену на одну из таких колесниц значит быть возвышену из низменного состояния в состояние непосредственной близости к царю (ср. Быт ХLI:43: сл. ). Таким образом, здесь Суламита, переносясь мыслию в даль прошлого, как бы отказывается понять происшедшую в ее судьбе резкую перемену — переход от положения простой поселянки к положению невесты царя и затем царицы. Выражение евр. текста «амми-нариа» переводы — LXX слав. Вульг. передают собственным имением Аминадава (ср. Исх VI:23; Чис VII:1; Руфь IV:19: и др. ), причем некоторые древние толкователи странным образом усматривали здесь имя диавола. На самом же деле здесь, согласно с русским синодальным переводом и перев. архим. Макария («колесницы знаменитых в народе моем»), надо читать в евр. т. два слова: амми-надив — нарицательного значения (как ниже в VII:2) и видеть в рассматриваемом стихе общую мысль о роскоши придворной жизни, причем слово надив может иметь и неодобрительный оттенок (в смысле насильника или тирана, как в Иов XXI:28; Ис XIII:2).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 I went down into the garden of nuts to see the fruits of the valley, and to see whether the vine flourished, and the pomegranates budded. 12 Or ever I was aware, my soul made me like the chariots of Amminadib. 13 Return, return, O Shulamite; return, return, that we may look upon thee. What will ye see in the Shulamite? As it were the company of two armies.
Christ having now returned to his spouse, and the breach being entirely made up, and the falling out of these lovers being the renewing of love, Christ here gives an account both of the distance and of the reconciliation.
I. That when he had withdrawn from his church as his spouse, and did not comfort her, yet even then he had his eye upon it as his garden, which he took care of (v. 11): "I went down into the garden of nuts, or nutmegs, to see the fruits of the valley, with complacency and concern, to see them as my own." When he was out of sight he was no further off than the garden, hid among the trees of the garden, in a low and dark valley; but then he was observing how the vine flourished, that he might do all that to it which was necessary to promote its flourishing, and might delight himself in it as a man does in a fruitful garden. He went to see whether the pomegranates budded. Christ observes the first beginnings of the good work of grace in the soul and the early buddings of devout affections and inclinations there, and is well pleased with them, as we are with the blossoms of the spring.
II. That yet he could not long content himself with this, but suddenly felt a powerful, irresistible, inclination in his own bosom to return to his church, as his spouse, being moved with her lamentations after him, and her languishing desire towards him (v. 12): "Or ever I was aware, my soul made me like the chariots of Ammi-nadib; I could not any longer keep at a distance; my repentings were kindled together, and I presently resolved to fly back to the arms of my love, my dove." Thus Joseph made himself strange to his brethren, for a while, to chastise them for their former unkindnesses, and make trial of their present temper, till he could no longer refrain himself, but, or ever he was aware, burst out into tears, and said, I am Joseph, Gen. xlv. 1, 3. And now the spouse perceives, as David did (Ps. xxxi. 22), that though she said in her haste, I am cut off from before thy eyes, yet, at the same time, he heard the voice of her supplications, and became like the chariots of Ammi-nadib, which were noted for their beauty and swiftness. My soul put me into the chariots of my willing people (so some read it), "the chariots of their faith, and hope, and love, their desires, and prayers, and expectations, which they sent after me, to fetch me back, as chariots of fire with horses of fire." Note, 1. Christ's people are, and ought to be, a willing people. 2. If they continue seeking Christ and longing after him, even when he seems to withdraw from them, he will graciously return to them in due time, perhaps sooner than they think and with a pleasing surprise. No chariots sent for Christ shall return empty. 3. All Christ's gracious returns to his people take rise from himself. It is not they, it is his own soul, that puts him into the chariots of his people; for he is gracious because he will be gracious, and loves his Israel because he would love them; not for their sakes, be it known to them.
III. That he, having returned to her, kindly courted her return to him, notwithstanding the discouragements she laboured under. Let her not despair of obtaining as much comfort as ever she had before this distance happened, but take the comfort of the return of her beloved, v. 13. Here, 1. The church is called Shulamite, referring either to Solomon, the bridegroom in type, by whose name she is called, in token of her relation to him and union with him (thus believers are called Christians from Christ), or referring to Salem, the place of her birth and residence, as the woman of Shunem is called the Shunamite. Heaven is the Salem whence the saints have their birth, and where they have their citizenship; those that belong to Christ, and are bound for heaven, shall be called Shulamites. 2. She is invited to return, and the invitation most earnestly pressed: Return, return; and again, "Return, return; recover the peace thou hast lost and forfeited; come back to thy former composedness and cheerfulness of spirit." Note, Good Christians, after they have had their comfort disturbed, are sometimes hard to be pacified, and need to be earnestly persuaded to return again to their rest. As revolting sinners have need to be called to again and again (Turn you, turn you, why will you die?) so disquieted saints have need to be called to again and again, Turn you, turn you, why will you droop; Why art thou cast down, O my soul? 3. Having returned, she is desired to show her face: That we may look upon thee. Go no longer with they face covered like a mourner. Let those that have made their peace with God lift up their faces without spot (Job xxii. 26); let them come boldly to his throne of grace. Christ is pleased with the cheerfulness and humble confidence of his people, and would have them look pleasant. "Let us look upon thee, not I only, but the holy angels, who rejoice in the consolation of saints as well as in the conversion of sinners; not I only, but all the daughters." Christ and believers are pleased with the beauty of the church. 4. A short account is given of what is to be seen in her. The question is asked, What will you see in the Shulamite? And it is answered, As it were the company of two armies. (1.) Some think she gives this account of herself; she is shy of appearing, unwilling to be looked upon, having, in her own account, no form or comeliness. Alas! says she, What will you see in the Shulamite? nothing that is worth your looking upon, nothing but as it were the company of two armies actually engaged, where nothing is to be seen but blood and slaughter. The watchmen had smitten her, and wounded her, and she carried in her face the marks of those wounds, looked as if she had been fighting. She had said (ch. i. 6), Look not upon me because I am black; here she says, "Look not upon me because I am bloody." Or it may denote the constant struggle that is between grace and corruption in the souls of believers; they are in them as two armies continually skirmishing, which makes her ashamed to show her face. (2.) Others think her beloved gives the account of her. "I will tell you what you shall see in the Shulamite; you shall see as noble a sight as that of two armies, or two parts of the same army, drawn out in rank and file; not only as an army with banners, but as two armies, with a majesty double to what was before spoken; she is as Mahanaim, as the two hosts which Jacob saw (Gen. xxxii. 1, 2), a host of saints and a host of angels ministering to them; the church militant, the church triumphant." Behold two armies; in both the church appears beautiful.
Adam Clarke: Commentary on the Bible - 1831
6:11: I went down into the garden of nuts - I believe this and the following verse refer at least to the preparations for a farther consummation of the marriage, or examination of the advancement of the bride's pregnancy. But many circumstances of this kind are so interwoven, and often anticipated and also postponed, that it is exceedingly difficult to arrange the whole so as to ascertain the several parts, and who are the actors and speakers. But other writers find no difficulty here, because they have their system; and that explains all things.
It is probably not the hazel but the almond nut, that is referred to here.
Song of Solomon (Canticles) 6:12
Albert Barnes: Notes on the Bible - 1834
6:11: The bride's words may be paraphrased: "You speak of me as a glorious beauty; I was lately but a simple maiden engaged in rustic toils. I went down one day into the walnut-garden" (the walnut abounded on the shores of Lake Gennesaret, and is still common in Northern Palestine) "to inspect the young plants of the vale" (i. e., the wady, or watercourse, with now verdant banks in the early spring after the rainy season), "and to watch the budding and blossoming of vine and pomegranate." Compare Sol 2:11-13 notes. "Then, suddenly, ere I was myself aware, my soul" (the love-bound heart) "had made me the chariot of a lordly people" (i. e., an exalted personage, one who resides on the high places of the earth; compare Kg2 2:12; Kg2 13:14, where Elijah and Elisha, as the spiritual leaders of the nation, are "the chariot and horsemen of Israel," compare also Isa 22:18). This last clause is another instance of the love for military similitudes in the writer of the Song.
Ammi-nadib - literally, my people a noble one. The reference is either to Israel at large as a wealthy and dominant nation, under Solomon, or to the bride's people (the Shulamites) in particular, to the chief place among whom, by her union with the king, she is now exalted.
Song of Solomon (Canticles) 6:13
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:11: the garden: Sol 6:2, Sol 4:12-15, Sol 5:1; Gen 2:9; Psa 92:12-15; Joh 15:16
to see the: Sol 7:12; Isa 5:2-4; Mar 11:13; Luk 13:7; Act 15:36
Song of Solomon (Canticles) 6:12
Carl Friedrich Keil and Franz Delitzsch

11 To the nut garden I went down
To look at the shrubs of the valley,
To see whether the vine sprouted,
The pomegranates budded.
12 I knew it not that my soul lifted me up
To the royal chariots of my people, a noble (one).
In her loneliness she is happy; she finds her delight in quietly moving about in the vegetable world; the vine and the pomegranate, brought from her home, are her favourites. Her soul - viz. love for Solomon, which fills her soul - raised her to the royal chariots of her people, the royal chariots of a noble (one), where she sits besides the king, who drives the chariot; she knew this, but she also knew it not for what she had become without any cause of her own, that she is without self-elation and without disavowal of her origin. These are Shulamith's thoughts and feelings, which we think we derive from these two verses without reading between the lines and without refining. It went down, she says, viz., from the royal palace, cf. Song 6:2. Then, further, she speaks of a valley; and the whole sounds rural, so that we are led to think of Etam as the scene. This Etam, romantically (vid., Judg 15:8 f.) situated, was, as Josephus (Antt. viii. 7. 3) credibly informs us, Solomon's Belvedere. "In the royal stables," he says, "so great was the regard for beauty and swiftness, that nowhere else could horses of greater beauty or greater fleetness be found. All had to acknowledge that the appearance of the king's horses was wonderfully pleasing, and that their swiftness was incomparable. Their riders also served as an ornament to them. They were young men in the flower of their age, and were distinguished by their lofty stature and their flowing hair, and by their clothing, which was of Tyrian purple. They every day sprinkled their hair with dust of gold, so that their whole head sparkled when the sun shone upon it. In such array, armed and bearing bows, they formed a body-guard around the king, who was wont, clothed in a white garment, to go out of the city in the morning, and even to drive his chariot. These morning excursions were usually to a certain place which was about sixty stadia from Jerusalem, and which was called Etam; gardens and brooks made it as pleasant as it was fruitful." This Etam, from whence (the עין עיטם)
(Note: According to Sebachim 54b, one of the highest points of the Holy Land.))
a watercourse, the ruins of which are still visible, supplied the temple with water, has been identified by Robinson with a village called Artas (by Lumley called Urtas), about a mile and a half to the south of Bethlehem. At the upper end of the winding valley, at a considerable height above the bottom, are three old Solomonic pools, - large, oblong basins of considerable compass placed one behind the other in terraces. Almost at an equal height with the highest pool, at a distance of several hundred steps there is a strong fountain, which is carefully built over, and to which there is a descent by means of stairs inside the building. By it principally were the pools, which are just large reservoirs, fed, and the water was conducted by a subterranean conduit into the upper pool. Riding along the way close to the aqueduct, which still exists, one sees even at the present day the valley below clothed in rich vegetation; and it is easy to understand that here there may have been rich gardens and pleasure-grounds (Moritz Lttke's Mittheilung). A more suitable place for this first scene of the fifth Act cannot be thought of; and what Josephus relates serves remarkably to illustrate not only the description of Song 6:11, but also that of Song 6:12.
אגוז is the walnut, i.e., the Italian nut tree (Juglans regia L.), originally brought from Persia; the Persian name is jeuz, Aethiop. gûz, Arab. Syr. gauz (gôz), in Heb. with א prosth., like the Armen. engus. גּנּת אגוז is a garden, the peculiar ornament of which is the fragrant and shady walnut tree; גנת אגוזים would not be a nut garden, but a garden of nuts, for the plur. signifies, Mishn. nuces (viz., juglandes = Jovis glandes, Pliny, xvii. 136, ed. Jan.), as תּאנים, figs, in contradistinction to תּאנה, a fig tree, only the Midrash uses אגוזה here, elsewhere not occurring, of a tree. The object of her going down was one, viz., to observe the state of the vegetation; but it was manifold, as expressed in the manifold statements which follow ירדתּי. The first object was the nut garden. Then her intention was to observe the young shoots in the valley, which one has to think of as traversed by a river or brook; for נחל, like Wady, signifies both a valley and a valley-brook. The nut garden might lie in the valley, for the walnut tree is fond of a moderately cool, damp soil (Joseph. Bell. iii. 10. 8). But the אבּי are the young shoots with which the banks of a brook and the damp valley are usually adorned in the spring-time. אב, shoot, in the Heb. of budding and growth, in Aram. of the fruit-formation, comes from R. אב, the weaker power of נב, which signifies to expand and spread from within outward, and particularly to sprout up and to well forth. ב ראה signifies here, as at Gen 34:1, attentively to observe something, looking to be fixed upon it, to sink down into it. A further object was to observe whether the vine had broken out, or had budded (this is the meaning of פּרח, breaking out, to send forth, R. פר, to break),
(Note: Vid., Friedh. Delitzsch, Indo-Germ. Sem. Studien, p. 72.)
- whether the pomegranate trees had gained flowers or flower-buds הנצוּ, not as Gesen. in his Thes. and Heb. Lex. states, the Hiph. of נוּץ, which would be הניצוּ, but from נצץ instead of הנצוּ, with the same omission of Dagesh, after the forms הפרוּ, הרעוּ, cf. Prov 7:13, R. נץ נס, to glance, bloom (whence Nisan as the name of the flower-month, as Ab the name of the fruit-month).
(Note: Cf. my Jesurun, p. 149.)
Why the pomegranate tree (Punica granatum L.), which derives this its Latin name from its fruit being full of grains, bears the Semitic name of רמּון, (Arab.) rummân, is yet unexplained; the Arabians are so little acquainted with it, that they are uncertain whether ramm or raman (which, however, is not proved to exist) is to be regarded as the root-word. The question goes along with that regarding the origin and signification of Rimmon, the name of the Syrian god, which appears to denote
(Note: An old Chald. king is called Rim-Sin; rammu is common in proper names, as Ab-rammu.)
"sublimity;" and it is possible that the pomegranate tree has its name from this god as being consecrated to him.
(Note: The name scarcely harmonizes with רמּה, worm, although the pomegranate suffers from worm-holes; the worm which pierces it bears the strange name (דרימוני) הה, Shabbath 90a.)
In Song 6:12, Shulamith adds that, amid this her quiet delight in contemplating vegetable life, she had almost forgotten the position to which she had been elevated. ידעתּי לא may, according to the connection in which it is sued, mean, "I know not," Gen 4:9; Gen 21:26, as well as "I knew not," Gen 28:16; Prov 23:35; here the latter (lxx, Aquila, Jerome, Venet., Luther), for the expression runs parallel to ירדתי, and is related to it as verifying or circumstantiating it. The connection לא יד נפשי, whether we take the word נפשי as permut. of the subject (Luther: My soul knew it not) or as the accus. of the object: I knew not myself (after Job 9:21), is objectionable, because it robs the following שׂמתני of its subject, and makes the course of thought inappropriate. The accusative, without doubt, hits on what is right, since it gives the Rebia, corresponding to our colon, to יד; for that which follows with נפשׁי שׂם is just what she acknowledges not to have known or considered. For the meaning cannot be that her soul had placed or brought her in an unconscious way, i.e., involuntarily or unexpectedly, etc., for "I knew not,"as such a declaration never forms the principal sentence, but, according to the nature of the case, always a subordinate sentence, and that either as a conditional clause with Vav, Job 9:5, or as a relative clause, Is 47:11; cf. Ps. 49:21. Thus "I knew not" will be followed by what she was unconscious of; it follows in oratio directa instead of obliqua, as also elsewhere after ידע, כּי, elsewhere introducing the object of knowledge, is omitted, Ps. 9:21; Amos 5:12. But if it remains unknown to her, if it has escaped her consciousness that her soul placed her, etc., then naphsi is here her own self, and that on the side of desire (Job 23:13; Deut 12:15); thus, in contrast to external constraint, her own most inward impulse, the leading of her heart. Following this, she has been placed on the height on which she now finds herself, without being always mindful of it. It would certainly now be most natural to regard מרכּבות, after the usual constr. of the verb שׂוּם with the double accus., e.g., Gen 28:22; Is 50:2; Ps 39:9, as pred. accus. (Venet. ἔθετό με ὀχήματα), as e.g., Hengst.: I knew not, thus my soul brought me (i.e., brought me at unawares) to the chariots of my people, who are noble. But what does this mean? He adds the remark: "Shulamith stands in the place of the war-chariots of her people as their powerful protector, or by the heroic spirit residing in her." But apart from the syntactically false rendering of ידעתי לא, and the unwarrantable allegorizing, this interpretation wrecks itself on this, that "chariots" in themselves are not for protection, and thus without something further, especially in this designation by the word מרכבות, and not by רכב (4Kings 6:17; cf. 4Kings 2:12; 4Kings 13:14), are not war-chariots. מר will thus be the accus of the object of motion. It is thus understood, e.g., by Ewald (sec. 281d): My soul brought me to the chariots, etc. The shepherd-hypothesis finds here the seduction of Shulamith. Hollnder translates: "I perceived it not; suddenly, it can scarcely be said unconsciously, I was placed in the state-chariots of Amminidab." But the Masora expressly remarks that עמי נדיב are not to be read as if forming one, but as two words, תרין מלין.
(Note: עמּי־נדיב, thus in D F: עמּי, without the accent and connected with נדיב by Makkeph. On the contrary, P has עמּינדיב as one word, as also the Masora parva has here noted חדה מלה. Our Masora, however, notes לית ותרתין כתיבין, and thus Rashi and Aben Ezra testify.)
Hitzig proportionally better, thus: without any apprehension of such a coincidence, she saw herself carried to the chariots of her noble people, i.e., as Gesen. in his Thes.: inter currus comitatus principis. Any other explanation, says Hitzig, is not possible, since the accus. מרך in itself signifies only in the direction wither, or in the neighbourhood whence. And certainly it is generally used of the aim or object toward which one directs himself or strives, e.g., Is 37:23. Koděsh, "toward the sanctuary," Ps 134:2; cf. hashshā'rā, "toward the gate," Is 22:7. But the accus. mārom can also mean "on high," Is 22:16, the accus. hashshāmaīm "in the heavens," 3Kings 8:32; and as shalahh hāārets of being sent into the land, Num 13:27, thus may also sīm měrkāvāh be used for sim beměrkāvāh, 1Kings 8:11, according to which the Syr. (bemercabto) and the Quinta (εἰς ἃρματα) translate; on the contrary, Symm. and Jerome destroy the meaning by adopting the reading שׁמּתני (my soul placed me in confusion). The plur. markevoth is thus meant amplifi., like richvē, Song 1:9, and battēnu, Song 1:17.
As regards the subject, 2Kings 15:1 is to be compared; it is the king's chariot that is meant, yoked, according to Song 1:9, with Egypt. horses. It is a question whether nadiv is related adject. to ammi: my people, a noble (people), - a connection which gives prominence to the attribute appositionally, Gen 37:2; Ps 143:10; Ezek 34:12, - or permutat., so that the first gen. is exchanged for one defining more closely: to the royal chariot of my people, a prince. The latter has the preference, not merely because (leaving out of view the proper name Amminidab) wherever עם and נדיב are used together they are meant of those who stand prominent above the people, Num 21:18, Ps. 47:10; Ps 113:8, but because this נדיב and בּת־נדיב evidently stand in interchangeable relation. Yet, even though we take נדיב and עמי together, the thought remains the same. Shulamith is not one who is abducted, but, as we read at Song 3:6 ff., one who is honourably brought home; and she here expressly says that no kind of external force but her own loving soul raised her to the royal chariots of her people and their king. That she gives to the fact of her elevation just this expression, arises from the circumstance that she places her joy in the loneliness of nature, in contrast to her driving along in a splendid chariot. Designating the chariot that of her noble people, or that of her people, and, indeed, of a prince, she sees in both cases in Solomon the concentration and climax of the people's glory.
Geneva 1599
I went down into the (f) garden of nuts to see the fruits of the valley, [and] to see whether the vine flourished, [and] the pomegranates budded.
(f) He went down into the synagogue to see what fruits came from the law, and the prophets.
John Gill
I went down into the garden of nuts,.... This is very properly taken notice of in this song of love; it being usual for newly married persons to get nuts, and throw them among children, to make pastime; to signify, among other things, that they now renounced childish things (u). These are the words of Christ, declaring to the church where he went, and what he employed himself about, when he departed from her; see Song 6:2. Of the garden, as it intends the church; see Gill on Song 5:12; into which he was invited to come, and did, as here; see Song 4:16; here it is called a "garden of nuts", which may design a spot in it destined for this fruit; by which some understand "nutmegs", which is not very likely, since such grew not in those parts: rather "walnuts", which the Arabs call "gauz" or "geuz", which is the same word that is here used; Pistacia nuts were well known in Syria (w), which joined to Judea. And by "nuts", which grew in the garden, the church, true believers, may be designed; who, like them, have a mean outward appearance, but are valuable within, having the true grace of God in them; and because of their divers coverings, their outward conversation garments, the robe of Christ's righteousness, and the internal sanctification of the Spirit, which answer to the husk and shell, and the thin inward skin over the nut; and because of their hardiness in enduring afflictions and troubles, the shell may represent; and because of their best and most excellent parts being hidden, even grace, the hidden man of the heart, signified by the kernel, and which will not fully appear until the shell or tabernacle of the body is broken down; and because of their safety from harm and pollution, amidst the storms of afflictions, persecutions, and temptations, and pollutions of the world, the principle of grace, like the kernel, remains unhurt and undefiled; and because of the multitude of believers, united and cleaving together, which is delightful to behold, like clusters of nuts in a nut garden. Some render it, "the pruned garden", or "garden of pruning" (x); whose plants, trees, and vines, are pruned and kept in good order, by Christ's father, the husbandman and vinedresser; see Song 2:12. The ends of Christ in going into it were,
to see the fruits of the valley; to observe the graces of his Spirit; the actings, exercise, and growth of them in humble souls, among whom he delights to be, Is 57:15; the Septuagint version is, "the shoots of the brook" or "river": and may denote the fertile soil in which believers are planted, even by the river of divine love; with which being watered, they flourish, Ps 1:3;
and to see whether the vine flourished; particular churches, or believers, compared to vines; who may be said to flourish, when they increase in numbers, and are fruitful in grace and good works; see Song 2:13;
and the pomegranates budded; of which, see Song 4:13; the budding, of them may design the beginnings, or first putting, forth, of grace in the saints; which Christ takes much notice of, and is highly pleased with.
(u) Vid. Chartarium de Imag. Deorum, p. 89. & Kipping. Antiqu. Rom. l. 4. c. 2. p. 697. "Sparge marite nuces", &c. Virgil. Bucolic. Eclog. 8. v. 30. "Da nuces pueris", Catuili Juliae Epithal. Ep. 59, v. 131. (w) Plin. Nat. Hist. l. 13. c. 5. Athenaei Deipnosophist. l. 14. c. 17. p. 649. (x) "hortos putatos", Junius & Tremellius; Heb. "tonsionis", Piscator; "hortum putationis", Marckius.
John Wesley
I went - When I went away from thee these are the words of the bridegroom. Valley - Which being low, and well watered is very fruitful. To see - What beginnings or appearances there were of good fruits or works among believers.
Robert Jamieson, A. R. Fausset and David Brown
The bride's words; for she everywhere is the narrator, and often soliloquizes, which He never does. The first garden (Song 2:11-13) was that of spring, full of flowers and grapes not yet ripe; the second, autumn, with spices (which are always connected with the person of Jesus Christ), and nothing unripe (Song 4:13, &c.). The third here, of "nuts," from the previous autumn; the end of winter, and verge of spring; the Church in the upper room (Acts 1:13, &c.), when one dispensation was just closed, the other not yet begun; the hard shell of the old needing to be broken, and its inner sweet kernel extracted [ORIGEN] (Lk 24:27, Lk 24:32); waiting for the Holy Ghost to usher in spiritual spring. The walnut is meant, with a bitter outer husk, a hard shell, and sweet kernel. So the Word is distasteful to the careless; when awakened, the sinner finds the letter hard, until the Holy Ghost reveals the sweet inner spirit.
fruits of the Valley--MAURER translates, "the blooming products of the river," that is, the plants growing on the margin of the river flowing through the garden. She goes to watch the first sproutings of the various plants.
6:116:11: Ա՛նդ տաց զստինս իմ քեզ, ո՛չ ծանեաւ անձն իմ. ե՛դ զիս իբրեւ զկառսն Ամինադաբայ։ Դստերքն եւ թագուհիքն ցհարսնն ասեն[8709]. [8709] Ոմանք. Ոչ գիտաց անձն իմ։
11 «Այնտեղ քեզ կը տամ իմ ստինքները. հոգիս չիմացաւ, բայց ցանկութիւնս տանում է ինձ, ինչպէս Ամինադաբի կառքը»: Դուստրերը եւ թագուհիները ասում են Հարսին.
12 Ես չգիտցած՝ իմ հոգիս Ամինադաբի կառքերուն պէս ըրաւ զիս։
[115]Հարսնն ցփեսայն ասէ. Անդ տաց զստինս իմ քեզ,`` ոչ ծանեաւ անձն իմ. եդ զիս իբրեւ զկառսն Ամինադաբայ:

6:11: Ա՛նդ տաց զստինս իմ քեզ, ո՛չ ծանեաւ անձն իմ. ե՛դ զիս իբրեւ զկառսն Ամինադաբայ։ Դստերքն եւ թագուհիքն ցհարսնն ասեն[8709].
[8709] Ոմանք. Ոչ գիտաց անձն իմ։
11 «Այնտեղ քեզ կը տամ իմ ստինքները. հոգիս չիմացաւ, բայց ցանկութիւնս տանում է ինձ, ինչպէս Ամինադաբի կառքը»: Դուստրերը եւ թագուհիները ասում են Հարսին.
12 Ես չգիտցած՝ իմ հոգիս Ամինադաբի կառքերուն պէս ըրաւ զիս։
zohrab-1805▾ eastern-1994▾ western am▾
6:126:11 Я сошла в ореховый сад посмотреть на зелень долины, поглядеть, распустилась ли виноградная лоза, расцвели ли гранатовые яблоки?
6:12 οὐκ ου not ἔγνω γινωσκω know ἡ ο the ψυχή ψυχη soul μου μου of me; mine ἔθετό τιθημι put; make με με me ἅρματα αρμα chariot Αμιναδαβ αμιναδαβ Aminadab; Aminathav
6:12 לֹ֣א lˈō לֹא not יָדַ֔עְתִּי yāḏˈaʕtî ידע know נַפְשִׁ֣י nafšˈî נֶפֶשׁ soul שָׂמַ֔תְנִי śāmˈaṯnî שׂים put מַרְכְּבֹ֖ות markᵊvˌôṯ מֶרְכָּבָה chariot עַמִּי־ ʕammî- עַם people נָדִֽיב׃ nāḏˈîv נָדִיב willing
6:12. nescivi anima mea conturbavit me propter quadrigas AminadabI knew not: my soul troubled me for the chariots of Aminadab.
12. Or ever I was aware, my soul set me the chariots of my princely people.
6:12. I did not understand. My soul was stirred up within me because of the chariots of Amminadab.
6:12. Or ever I was aware, my soul made me [like] the chariots of Amminadib.
Or ever I was aware, my soul made me [like] the chariots of Amminadib:

6:11 Я сошла в ореховый сад посмотреть на зелень долины, поглядеть, распустилась ли виноградная лоза, расцвели ли гранатовые яблоки?
6:12
οὐκ ου not
ἔγνω γινωσκω know
ο the
ψυχή ψυχη soul
μου μου of me; mine
ἔθετό τιθημι put; make
με με me
ἅρματα αρμα chariot
Αμιναδαβ αμιναδαβ Aminadab; Aminathav
6:12
לֹ֣א lˈō לֹא not
יָדַ֔עְתִּי yāḏˈaʕtî ידע know
נַפְשִׁ֣י nafšˈî נֶפֶשׁ soul
שָׂמַ֔תְנִי śāmˈaṯnî שׂים put
מַרְכְּבֹ֖ות markᵊvˌôṯ מֶרְכָּבָה chariot
עַמִּי־ ʕammî- עַם people
נָדִֽיב׃ nāḏˈîv נָדִיב willing
6:12. nescivi anima mea conturbavit me propter quadrigas Aminadab
I knew not: my soul troubled me for the chariots of Aminadab.
6:12. I did not understand. My soul was stirred up within me because of the chariots of Amminadab.
6:12. Or ever I was aware, my soul made me [like] the chariots of Amminadib.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:12: The chariots of Amminadib - Probably for their great speed these chariots became proverbial. The passage marks a strong agitation of mind, and something like what we term palpitation of the heart. As I am not aware of any spiritual meaning here, I must be excused from commenting on that which is literal. Amminadib signifies my noble or princely people; but it may here be a proper name, and Amminadib might be celebrated for his skill and rapidity in driving, as Jehu was.
Song of Solomon (Canticles) 6:13
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:12: Or ever I was aware: Heb. I knew not
soul: Jer 31:18-20; Hos 11:8, Hos 11:9; Luk 15:20
made me like the chariots of Amminadib: or, set me on the chariots of my willing people
Song of Solomon (Canticles) 6:13
Geneva 1599
(g) Before I was aware, my soul made me (h) [like] the chariots of Amminadib.
(g) I found nothing but rebellion.
(h) Or, Set me on the chariots of my willing people.
John Gill
Or ever one was aware, my soul made me like the chariots of Amminadib. These are either the words of the church or of Christ, saying, "I know not" (y) as the first clause may be rendered: if the words of the church, the sense may be, that though she knew not where her beloved was gone, when he went from her, yet she ran about in search of him as swiftly as the chariots of Amminadib; and when she did know that he was gone down into the garden, immediately, on a sudden, at an unawares, such was the strength of her love and affection to him, the she moved as swiftly after him as if she had been in one of those chariots; and this may signify also her courage and resolution, that, notwithstanding all difficulties and discouragements she met with, she drove on as briskly and as courageously after him as ever Amminadib did, in one of his chariots, in the field of battle: or, "I know not"; whether in the body or out of the body; such was the rapture and ecstasy she was in, when she heard her beloved say, "I went down into the garden of nuts", &c. or, when she heard the daughters' commendations of her, she did not think that such belonged to her, and therefore said, "I know not"; however, this caused her to make the greater haste to answer such characters, and to enjoy the company of her beloved. But rather they are the words of Christ, who was now in his garden, observing the condition it was in, and says, "I know not", or do not perceive (z), that it was in a fruitful and flourishing case, and therefore took all the speedy methods he could to bring it into a better; or being in a transport of love to his church, it caused him speedily to return unto her, and grant her his presence; offer all necessary assistance, and be as chariots to her, to carry her through difficulties, and to protect and defend her from all enemies: and this his soul caused him to do, not her worth and worthiness, love and loveliness, but his own good will and pleasure, and cordial affection for her. Many take Amminadib to be the proper name of a person, who was one of Solomon's chariot drivers, that understood his business well, and drove swiftly, and with success, to whom Christ compares himself, when returning to his church with haste: but I rather think, with Jarchi, Aben Ezra, and others, that it is an appellative, consisting of two words, "ammi", my people, and "nadib", willing or princely, and may be rendered, "the chariots of my willing" or "princely people" (a); meaning, not angels, nor ministers, but the people of Christ themselves, to whom he is as chariots; for so I should choose to translate the words, "my soul made me as chariots to my willing" or "princely people"; and so describes the persons who share in this instance of his grace; they are such who are made willing by Christ, in the day of his power on them, to be saved by him, and serve him, Ps 110:3; and who are of a free, princely, and munificent spirit, Ps 2:12; being princes, and the sons and daughters of a prince, Song 7:1; to these Christ makes himself as chariots, as he now was to the church, and took her up along with him to enjoy his presence, she had sought for and desired. Wherefore the daughters of Jerusalem, who had accompanied her hitherto in search of him, perceiving she was going from then, say what follows.
(y) , Sept. "nescivi", V. L. "non novi", Montanus. (z) "Nondum percipientem haec", Junius & Tremellius, Piscator. (a) "populi mei spontanei", Pagninus; "voluntari", Piscator, Cocceius, Marchius, Michaelis.
John Wesley
Or ever - I was surprized with a vehement desire of my spouse, which is to be understood figuratively, and so as to agree with the majesty and omnisciency of Christ. Ammi - nadib - Eager in my desire, and swift in my motion towards the church. Ammi - nadib is supposed to be some eminent charioteer then well known, and famous for his speed in driving chariots.
Robert Jamieson, A. R. Fausset and David Brown
Sudden outpourings of the Spirit on Pentecost (Acts 2:1-13), while the Church was using the means (answering to "the garden," Song 6:11; Jn 3:8).
Ammi-nadib--supposed to me one proverbial for swift driving. Similarly (Song 1:9). Rather, "my willing people" (Ps 110:3). A willing chariot bore a "willing people"; or Nadib is the Prince, Jesus Christ (Ps 68:17). She is borne in a moment into His presence (Eph 2:6).
6:126:12: Դարձի՛ր Ոդողոմացիդ դարձի՛ր, դարձի՛ր եւ տեսցուք մեք ՚ի քեզ[8710]։[8710] Ոմանք. Դարձի՛ր դարձի՛ր Սոմնացիդ, դար՛՛։
12 «Վերադարձի՛ր, վերադարձի՛ր, ո՜վ սոմնացիդ, վերադարձի՛ր, որ մենք տեսնենք քեզ»: Փեսան դուստրերին եւ թագուհիներին այսպէս է ասում.
13 Դարձի՛ր, դարձի՛ր, ո՛վ Սողոմացիդ, Դարձի՛ր, դարձի՛ր, որպէս զի քեզ տեսնենք։Ի՞նչ պիտի փնտռէք Սողոմացիին վրայ. Իբրեւ երկու բանակներու գունդ։
[116]Դստերքն եւ թագուհիք ցհարսնն ասեն.`` Դարձիր,[117] Սոմնացիդ, դարձիր, դարձիր եւ տեսցուք մեք ի քեզ: [118]Ցդստերսն եւ ցթագուհիսն փեսայն զայս ինչ ասէ.`` Զի՞նչ տեսանէք ի Սոմնացիդ` որ դիմեալ գայ իբրեւ զգունդս բանակաց:

6:12: Դարձի՛ր Ոդողոմացիդ դարձի՛ր, դարձի՛ր եւ տեսցուք մեք ՚ի քեզ[8710]։
[8710] Ոմանք. Դարձի՛ր դարձի՛ր Սոմնացիդ, դար՛՛։
12 «Վերադարձի՛ր, վերադարձի՛ր, ո՜վ սոմնացիդ, վերադարձի՛ր, որ մենք տեսնենք քեզ»: Փեսան դուստրերին եւ թագուհիներին այսպէս է ասում.
13 Դարձի՛ր, դարձի՛ր, ո՛վ Սողոմացիդ, Դարձի՛ր, դարձի՛ր, որպէս զի քեզ տեսնենք։
Ի՞նչ պիտի փնտռէք Սողոմացիին վրայ. Իբրեւ երկու բանակներու գունդ։
zohrab-1805▾ eastern-1994▾ western am▾
6:136:12 Не знаю, как душа моя влекла меня к колесницам знатных народа моего.
6:13 שׁ֤וּבִי šˈûvî שׁוב return שׁ֨וּבִי֙ šˈûvî שׁוב return הַ ha הַ the שּׁ֣וּלַמִּ֔ית ššˈûlammˈîṯ שׁוּלַמִּי Shulammite שׁ֥וּבִי šˌûvî שׁוב return שׁ֖וּבִי šˌûvî שׁוב return וְ wᵊ וְ and נֶחֱזֶה־ neḥᵉzeh- חזה see בָּ֑ךְ bˈāḵ בְּ in מַֽה־ mˈah- מָה what תֶּחֱזוּ֙ teḥᵉzˌû חזה see בַּ ba בְּ in † הַ the שּׁ֣וּלַמִּ֔ית ššˈûlammˈîṯ שׁוּלַמִּי Shulammite כִּ ki כְּ as מְחֹלַ֖ת mᵊḥōlˌaṯ מְחֹלָה round dance הַֽ hˈa הַ the מַּחֲנָֽיִם׃ mmaḥᵃnˈāyim מַחֲנַיִם Mahanaim
6:13. revertere revertere Sulamitis revertere revertere ut intueamur teReturn, return, O Sulamitess: return, return that we may behold thee.
13. Return, return, O Shulammite; return, return, that we may look upon thee. Why will ye look upon the Shulammite, as upon the dance of Mahanaim?
6:13. Chorus to Bride: Return, return, O Sulamitess. Return, return, so that we may consider you.
6:13. Return, return, O Shulamite; return, return, that we may look upon thee. What will ye see in the Shulamite? As it were the company of two armies.
Return, return, O Shulamite; return, return, that we may look upon thee. What will ye see in the Shulamite? As it were the company of two armies:

6:12 Не знаю, как душа моя влекла меня к колесницам знатных народа моего.
6:13
שׁ֤וּבִי šˈûvî שׁוב return
שׁ֨וּבִי֙ šˈûvî שׁוב return
הַ ha הַ the
שּׁ֣וּלַמִּ֔ית ššˈûlammˈîṯ שׁוּלַמִּי Shulammite
שׁ֥וּבִי šˌûvî שׁוב return
שׁ֖וּבִי šˌûvî שׁוב return
וְ wᵊ וְ and
נֶחֱזֶה־ neḥᵉzeh- חזה see
בָּ֑ךְ bˈāḵ בְּ in
מַֽה־ mˈah- מָה what
תֶּחֱזוּ֙ teḥᵉzˌû חזה see
בַּ ba בְּ in
הַ the
שּׁ֣וּלַמִּ֔ית ššˈûlammˈîṯ שׁוּלַמִּי Shulammite
כִּ ki כְּ as
מְחֹלַ֖ת mᵊḥōlˌaṯ מְחֹלָה round dance
הַֽ hˈa הַ the
מַּחֲנָֽיִם׃ mmaḥᵃnˈāyim מַחֲנַיִם Mahanaim
6:13. revertere revertere Sulamitis revertere revertere ut intueamur te
Return, return, O Sulamitess: return, return that we may behold thee.
13. Return, return, O Shulammite; return, return, that we may look upon thee. Why will ye look upon the Shulammite, as upon the dance of Mahanaim?
6:13. Chorus to Bride: Return, return, O Sulamitess. Return, return, so that we may consider you.
6:13. Return, return, O Shulamite; return, return, that we may look upon thee. What will ye see in the Shulamite? As it were the company of two armies.
ru▾ 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
6:13: Return, O Shulamite - This appears to be addressed to the bride, as now the confirmed, acknowledged wife of Solomon; for שולמית shulammith, appears to be a feminine formed from שלמה shelomoh, or Nwmlv shelomon, as we form Charlotte from Charles; Henrietta, from Henry; Janette, from John, etc.
The company of two armies - Or the musicians of the camps. She is as terrible as hosts of armed men, on the ground of what is said on Sol 6:4, Sol 6:5. The two armies may refer to the choirs of the bride's virgins, and the bridegroom's companions; but the similitude is not very perceptible. The Targum explains it of "the camps of Israel and Judah:" as if the bridegroom should say, "My beloved possesses all the perfections both of the Israelitish and Jewish women." But how little satisfaction do the best conjectures afford!
With this chapter the fifth night is supposed to end.
Albert Barnes: Notes on the Bible - 1834
6:13: Return, return - About to withdraw, the bride is recalled by the chorus, desiring yet a little longer to contemplate a grace and beauty which has won all hearts.
Shulamite - Probably the same as "Shunamite," i. e., a native of the town or district of Shunem, situated in the territory of Issachar Jos 19:18, on the slopes of the Little Hermon, overlooking the plain of Jezreel. It is now called Salem.
See - Look or gaze at. The bride's modest reply, taking up their words, and wondering at their request. The chorus answer with a further petition.
As it were the company of two armies - Or, rather, the dance of Mahanaim (see the margin), a well-known sacred dance, taking its name from the locality in which it originated Gen 32:2; Jos 21:38. Some, taking "Mahanaim" to be an ordinary designation for "the Angels" or "Angelic Hosts," render here "a dance as it were of angel-choirs," i. e., one of special grace and beauty. The former of these interpretations is to be preferred.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:13: return: Sol 2:14; Jer 3:12-14, Jer 3:22; Hos 14:1-4
What: Sol 1:6; Luk 7:44, Luk 15:10; Th2 1:10
Shulamite: Gen 49:10; Psa 76:2; Isa 8:6; Joh 9:7; Heb 7:2
As: Joh 10:16; Rom 3:29; Eph 2:14-17
two armies: or, Mahanaim, Gen 32:2; Rom 7:23; Gal 5:17; Eph 6:10-19
Carl Friedrich Keil and Franz Delitzsch

Encouraged by Shulamith's unassuming answer, the daughters of Jerusalem now give utterance to an entreaty which their astonishment at her beauty suggests to them.
13 Come back, come back, O Shulamith!
Come back, come back, that we may look upon thee!
She is now (Song 6:10.) on the way from the garden to the palace. The fourfold "come back" entreats her earnestly, yea, with tears, to return thither with them once more, and for this purpose, that they might find delight in looking up her; for ב חזה signifies to sink oneself into a thing, looking at it, to delight (feast) one's eyes in looking on a thing. Here for the first time Shulamith is addressed by name. But השּׁוּ cannot be a pure proper name, for the art. is vocat., as e.g., הבּת ירו, "O daughter of Jerusalem!" Pure proper names like שׁלמה are so determ. in themselves that they exclude the article; only such as are at the same time also nouns, like ירדּן and לבנון, are susceptible of the article, particularly also of the vocat., Ps 114:5; but cf. Zech 11:1 with Is 10:34. Thus השּׁוּ will be not so much a proper name as a name of descent, as generally nouns in (with a few exceptions, viz., of ordinal number, הררי, ימני, etc.) are all gentilicia. The lxx render השׁו by ἡ Σουναμῖτις, and this is indeed but another form for השּׁוּנמּית, i.e., she who is from Sunem. Thus also was designated the exceedingly beautiful Abishag, 3Kings 1:3, Elisha's excellent and pious hostess, 4Kings 4:8 ff. Sunem was in the tribe of Issachar (Josh 19:18), near to Little Hermon, from which it was separated by a valley, to the south-east of Carmel. This lower Galilean Sunem, which lies south from Nain, south-east from Nazareth, south-west from Tabor, is also called Shulem. Eusebius in his Onomasticon says regarding it: Σουβήμ (l. Σουλήμ) κλήρου Ισσάχαρ καὶ νῦν ἐστὶ κώμη Σουλὴμ κ.τ.λ., i.e., as Jerome translates it: Sunem in tribue Issachar. et usque hodie vicus ostenditur nomine Sulem in quinto miliario montis Thabor contra australum plagam. This place if found at the present day under the name of Suwlam (Slam), at the west end of Jebel ed-Duhi (Little Hermon), not far from the great plain (Jisre'el, now Zer'n), which forms a convenient way of communication between Jordan and the sea-coast, but is yet so hidden in the mountain range that the Talmud is silent concerning this Sulem, as it is concerning Nazareth. Here was the home of the Shulamitess of the Song. The ancients interpret the name by εἰρημεύουσα, or by ἐσκυλευμένη (vid., Lagarde's Onomastica), the former after Aquila and the Quinta, the latter after Symm. The Targum has the interpretation: השׁלמה באמונתה עם ה (vid., Rashi). But the form of the name (the Syr. writes שׁילוּמיתא) is opposed to these allegorical interpretations. Rather it is to be assumed that the poet purposely used, not hshwb', but hshwl', to assimilate her name to that of Solomon; and that it has the parallel meaning of one devoted to Solomon, and thus, as it were, of a passively-applied שׁלומית = Σαλόμη, is the more probable, as the daughters of Jerusalem would scarcely venture thus to address her who was raised to the rank of a princess unless this name accorded with that of Solomon.
Not conscious of the greatness of her beauty, Shulamith asks -
1ba What do you see in Shulamith?
She is not aware that anything particular is to be seen in her; but the daughters of Jerusalem are of a different opinion, and answer this childlike, modest, but so much the more touching question -
1bb As the dance of Mahanaim!
They would thus see in her something like the dance of Manahaaοm. If this be here the name of the Levitical town (now Mahneh) in the tribe of Gad, north of Jabbok, where Ishbosheth resided for two years, and where David was hospitably entertained on his flight from Absalom (Luthr.: "the dance to Mahanaaοm"), then we must suppose in this trans-Jordanic town such a popular festival as was kept in Shiloh, Judg 21:19, and we may compare Abel-meholah = meadow of dancing, the name of Elisha's birth-place (cf. also Herod. i. 16: "To dance the dance of the Arcadian town of Tegea"). But the Song delights in retrospective references to Genesis (cf. Gen 4:11, Gen 7:11). At Gen 32:3, however, by Mahanaaοm
(Note: Bφttcher explains Mahanaaοm as a plur.; but the plur. of מצנה is מצנות and מחנים; the plur. termination ajim is limited to מים and שׁמים.)
is meant the double encampment of angels who protected Jacob's two companies (Gen 32:8). The town of Mahanaam derives its name from this vision of Jacob's. The word, as the name of a town, is always without the article; and here, where it has the article, it is to be understood appellatively. The old translators, in rendering by "the dances of the camps" (Syr., Jerome, choros castrorum, Venet. θίασον στρατοπέδων), by which it remains uncertain whether a war-dance or a parade is meant, overlook the dual, and by exchanging מחנים with מצנות, they obtain a figure which in this connection is incongruous and obscure. But, in truth, the figure is an angelic one. The daughters of Jerusalem wish to see Shulamith dance, and they designate that as an angelic sight. Mahanaam became in the post-bibl. dialect a name directly for angels. The dance of angels is only a step beyond the responsive song of the seraphim, Is 6:1-13. Engelkoere angel-choir and "heavenly host" are associated in the old German poetry.
(Note: Vid., Walther von der Vogelweide, 173. 28. The Indian mythology goes farther, and transfers not only the original of the dance, but also of the drama, to heaven; vid., Gtting. Anziegen, 1874, p. 106.)
The following description is undeniably that (let one only read how Hitzig in vain seeks to resist this interpretation) of one dancing. In this, according to biblical representation and ancient custom, there is nothing repulsive. The women of the ransomed people, with Miriam at their head, danced, as did also the women who celebrated David's victory over Goliath (Ex 15:20; 1Kings 18:6). David himself danced (2 Sam 6) before the ark of the covenant. Joy and dancing are, according to Old Testament conception, inseparable (Eccles 3:4); and joy not only as the happy feeling of youthful life, but also spiritual holy joy (Ps 87:7). The dance which the ladies of the court here desire to see, falls under the point of view of a play of rival individual artistes reciprocally acting for the sake of amusement. The play also is capable of moral nobility, if it is enacted within the limits of propriety, at the right time, in the right manner, and if the natural joyfulness, penetrated by intelligence, is consecrated by a spiritual aim. Thus Shulamith, when she dances, does not then become a Gaditanian (Martial, xiv. 203) or an Alma (the name given in Anterior Asia to those women who go about making it their business to dance mimic and partly lascivious dances); nor does she become a Bajadere (Is 23:15 f.),
(Note: Alma is the Arab. 'ualmah (one skilled, viz., in dancing and jonglerie), and Bajadere is the Portug. softening of baladera, a dancer, from balare (ballare), mediaev. Lat., and then Romanic: to move in a circle, to dance.)
as also Miriam, Ex 15:20, Jephthah's daughter, Judg 11:34, the "daughters of Shiloh," Judg 21:21, and the woman of Jerusalem, 1Kings 18:6, did not dishonour themselves by dancing; the dancing of virgins is even a feature of the times after the restoration, Jer 31:13. But that Shulamith actually danced in compliance with the earnest entreaty of the daughters of Jerusalem, is seen from the following description of her attractions, which begins with her feet and the vibration of her thighs.
After throwing aside her upper garments, so that she had only the light clothing of a shepherdess or vinedresser, Shulamith danced to and fro before the daughters of Jerusalem, and displayed all her attractions before them. Her feet, previously (Song 5:3) naked, or as yet only shod with sandals, she sets forth with the deportment of a prince's daughter.
Geneva 1599
Return, return, O (i) Shulamite; return, return, that we may look upon thee. What will ye see in the Shulamite? As it were the company of two armies.
(i) O ye people of Jerusalem, for Jerusalem was called Shalem which signifies peace.
John Gill
Return, return, O Shulamite; return, return,.... By whom the church is meant, so called from her being the spouse of Christ, the true Solomon; it being common for the wife to have the same name with her husband; thus, with the Romans, if the man's name was Caius, the woman's name was Caia: is the name of Christ Solomon? the church's name is Shulamite; see Jer 23:6. The word from which this is derived signifies both perfection and peace; and the church may be called the Shulamite from her perfection, not in herself, but in Christ, in whom she is complete, and perfectly comely through his righteousness; and is also denominated from the peace which she has from Christ, and he has made for her through his blood, and he gives unto her by his Spirit; and from what she does or should enjoy in her members, and from what she will be possessed of to all eternity. Now the church, the Shulamite, is very importunately desired by the daughters of Jerusalem to return; which is said no less than four times, which shows how vehemently desirous they were of her company: and perceiving she was about to go from them, most earnestly press her to return, or to "turn" (b); to turn herself, that her beauty and comeliness might be more plainly seen; for this is the end proposed by them,
that we may look upon thee; that they might still have more opportunity of viewing her, and more narrowly to examine her beauty, for which she was so much commended; and that they might enjoy more of her company and conversation, which had been, and they might hope would be, more useful and instructive to them. A question upon this follows,
What will ye see in the Shulamite? which question is put, either by the daughters among themselves; some wishing for her return, and others asking what they expected to see in her, should she return: or rather it is put by the church herself; who asks the daughters, what they expected to see in her, a poor, mean, unworthy creature, not fit to be looked on, having nothing extraordinary, nor indeed valuable or of worth, in seeing of her? Which question is thus answered,
As it were the company of two armies: either by the daughters, declaring what they expected to see in the church; either such a glorious and joyful meeting between Christ and her, as is often between great persons, attended with singing and dancing; so the word for company is rendered by the Septuagint (c) "choroi", a "company" of those that dance and sing; see Ps 68:24; or such an appearance as an army makes at the reception of their prince, when it is divided into two bands, for the sake of greater honour and majesty. Or rather this answer is returned by the church herself; signifying that nothing was to be seen in her but two armies, flesh and Spirit, sin and grace, continually warring against each other; which surely, she thought, could be no desirable and pleasing sight to them; see Rom 7:23.
(b) Sept. "convertere", Sanctius, Marckius. (c) , Sept. "sicut chorus", Vatablus, Marckius, Michaelis, & alii.
John Wesley
Return - Christ recalls his spouse, who as when Christ was gone, she pursued after him, so now when Christ was coming to her, she was ready to wander from him. Return - This word is repeated four times, to signify both Christ's passionate love to her, and her backwardness. Shulamite - This title signifies, the wife of Solomon, thus called after her husband's name, and as Christ is called by the name of Solomon, so the church is fitly described by the title of Solomon's wife. May look - That I and my companions may contemplate thy beauty. What - But what do you my friends expect to discover in her? Christ proposes the question, that they might take special notice of this as a very remarkable thing in her. The company - Whereby he intimates that this one spouse was made up of the whole multitude of believers. Two armies - Confederate together, and so this may signify the union of Jews and Gentiles, and the safety and strength of the church, which is compared to a numerous host, distributed into two armies.
Robert Jamieson, A. R. Fausset and David Brown
Entreaty of the daughters of Jerusalem to her, in her chariot-like flight from them (compare 4Kings 2:12; 2Kings 19:14).
Shulamite--new name applied to her now for the first time. Feminine of Solomon, Prince of Peace; His bride, daughter of peace, accepting and proclaiming it (Is 52:7; Jn 14:27; Rom 5:1; Eph 2:17). Historically, this name answers to the time when, not without a divine design in it, the young Church met in Solomon's porch (Acts 3:11; Acts 5:12). The entreaty, "Return, O Shulamite," answers to the people's desire to keep Peter and John, after the lame man was healed, when they were about to enter the temple. Their reply attributing the glory not to themselves, but to Jesus Christ, answers to the bride's reply here, "What will ye see" in me? "As it were," &c. She accepts the name Shulamite, as truly describing her. But adds, that though "one" (Song 6:9), she is nevertheless "two." Her glories are her Lord's, beaming through her (Eph 5:31-32). The two armies are the family of Jesus Christ in heaven, and that on earth, joined and one with Him; the one militant, the other triumphant. Or Jesus Christ and His ministering angels are one army, the Church the other, both being one (Jn 17:21-22). Allusion is made to Mahanaim (meaning two hosts), the scene of Jacob's victorious conflict by prayer (Gen 32:2, Gen 32:9, Gen 32:22-30). Though she is peace, yet she has warfare here, between flesh and spirit within and foes without; her strength, as Jacob's at Mahanaim, is Jesus Christ and His host enlisted on her side by prayer; whence she obtains those graces which raise the admiration of the daughters of Jerusalem.