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jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1. Пир возлюбленного. 2–7. Ночные впечатления невесты в искании своего друга. 8–16. В беседе с девицами иерусалимскими она превозносит похвалами своего друга. Matthew Henry: Concise Commentary on the Whole Bible - 1706 In this chapter we have, I. Christ's gracious acceptance of the invitation which his church had given him, and the kind visit which he made to her, ver. 1. II. The account which the spouse gives of her own folly, in putting a slight upon her beloved, and the distress she was in by reason of his withdrawings, ver. 2-8. III. The enquiry of the daughters of Jerusalem concerning the amiable perfections of her beloved (ver. 9), and her particular answer to that enquiry, ver. 10-16. "Unto you that believe he is thus precious." Adam Clarke: Commentary on the Bible - 1831 The bridegroom calls on his spouse to admit him, Sol 5:1-3. She hesitates; but arising finds him gone, seeks him, and is treated unworthily by the city watch, Sol 5:4-7. Inquires of the daughters of Jerusalem, who question her concerning her beloved, Sol 5:8, Sol 5:9. This gives her occasion to enter into a fine description of his person and accomplishments, Sol 5:10-16. Song of Solomon (Canticles) 5:1 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Sol 5:1, Christ awakes the church with his calling; Sol 5:2, The church having a taste of Christ's love, is sick of love; Sol 5:9, A description of Christ by his graces. Song of Solomon (Canticles) 5:1 Carl Friedrich Keil and Franz Delitzsch She gives herself to him, and he has accepted her, and now celebrates the delight of possession and enjoyment. 1 I am come into my garden, my sister-bride; Have plucked my myrrh with my balsam; Have eaten my honeycomb with my honey; Have drunk my wine with my milk - Eat, drink, and be drunken, ye friends! If the exclamation of Solomon, 1a, is immediately connected with the words of Shulamith, Song 4:16, then we must suppose that, influenced by these words, in which the ardour of love and humility express themselves, he thus in triumph exclaims, after he has embraced her in his arms as his own inalienable possession. But the exclamation denotes more than this. It supposes a union of love, such as is the conclusion of marriage following the betrothal, the God-ordained aim of sexual love within the limits fixed by morality. The poetic expression בּאתי לגנּי points to the אל eht ot בּוא, used of the entrance of a man into the woman's chamber, to which the expression (Arab.) dakhal bihā (he went in with her), used of the introduction into the bride's chamber, is compared. The road by which Solomon reached this full and entire possession was not short, and especially for his longing it was a lengthened one. He now triumphs in the final enjoyment which his ardent desire had found. A pleasant enjoyment which is reached in the way and within the limits of the divine order, and which therefore leaves no bitter fruits of self-reproach, is pleasant even in the retrospect. His words, beginning with "I am come into my garden," breathe this pleasure in the retrospect. Ginsburg and others render incorrectly, "I am coming," which would require the words to have been בּא אני (הנּה). The series of perfects beginning with באתי cannot be meant otherwise than retrospectively. The "garden" is Shulamith herself, Song 4:12, in the fulness of her personal and spiritual attractions, Song 4:16; cf. כּרמי, Song 1:6. He may call her "my sister-bride;" the garden is then his by virtue of divine and human right, he has obtained possession of this garden, he has broken its costly rare flowers. ארה (in the Mishna dialect the word used of plucking figs) signifies to pluck; the Aethiop. trans. ararku karbê, I have plucked myrrh; for the Aethiop. has arara instead of simply ארה. בּשׂמי is here שׂבּם deflected. While בּשׂם, with its plur. besâmim, denotes fragrance in general, and only balsam specially, bāsām = (Arab.) bashâm is the proper name of the balsam-tree (the Mecca balsam), amyris opobalsamum, which, according to Forskal, is indigenous in the central mountain region of Jemen (S. Arabia); it is also called (Arab.) balsaman; the word found its way in this enlarged form into the West, and then returned in the forms בּלסמון, אפּופלסמון, אפּלרלסמא (Syr. afrusomo), into the East. Balsam and other spices were brought in abundance to King Solomon as a present by the Queen of Sheba, 3Kings 10:10; the celebrated balsam plantations of Jericho (vid., Winer's Real-W.), which continued to be productive till the Roman period, might owe their origin to the friendly relations which Solomon sustained to the south Arab. princess. Instead of the Indian aloe, Song 4:14, the Jamanic balsam is here connected with myrrh as a figure of Shulamith's excellences. The plucking, eating, and drinking are only interchangeable figurative descriptions of the enjoyment of love. "Honey and milk," says Solomon, Song 4:11, "is under thy tongue." יער is like יערה, 1Kings 14:27, the comb (favus) or cells containing the honey, - a designation which has perhaps been borrowed from porous lava. (Note: Vid., Wetstein in the Zeitsch. fr allgem. Erdkunde, 1859, p. 123.) With honey and milk "under the tongue" wine is connected, to which, and that of the noblest kind, Song 7:10, Shulamith's palate is compared. Wine and milk together are οἰνόγαλα, which Chloe presents to Daphnis (Longus, i. 23). Solomon and his Song here hover on the pinnacle of full enjoyment; but if one understands his figurative language as it interprets itself, it here also expresses that delight of satisfaction which the author of Ps 19:6 transfers to the countenance of the rising sun, in words of a chaste purity which sexual love never abandons, in so far as it is connected with esteem for a beloved wife, and with the preservation of mutual personal dignity. For this very reason the words of Solomon, 1a, cannot be thought of as spoken to the guests. Between Song 4:16 and Song 5:1 the bridal night intervenes. The words used in 1a are Solomon's morning salutation to her who has now wholly become his own. The call addressed to the guests at the feast is given forth on the second day of the marriage, which, according to ancient custom, Gen 29:28; Judg 14:12, was wont to be celebrated for seven days, Tob. 11:18. The dramatical character of the Song leads to this result, that the pauses are passed over, the scenes are quickly changed, and the times appear to be continuous. The plur. דּודים Hengst. thinks always designates "love" (Liebe); thus, after Prov 7:18, also here: Eat, friends, drink and intoxicate yourselves in love. But the summons, inebriamini amoribus, has a meaning if regarded as directed by the guests to the married pair, but not as directed to the guests. And while we may say רוה דדים, yet not שׁכר דו, for shakar has always only the accus. of a spirituous liquor after it. Therefore none of the old translators (except only the Venet.: μεθύσθητε ἔρωσιν) understood dodim, notwithstanding that elsewhere in the Song it means love, in another than a personal sense; רעים and דח are here the plur. of the elsewhere parallels רע and דּוד, e.g., Song 5:16, according to which also (cf. on the contrary, Song 4:16) they are accentuated. Those who are assembled are, as sympathizing friends, to participate in the pleasures of the feast. The Song of Songs has here reached its climax. A Paul would not hesitate, after Eph 5:31., to extend the mystical interpretation even to this. Of the antitype of the marriage pair it is said: "For the marriage of the Lamb is come, and His wife hath made herself ready" (Rev_ 19:7); and of the antitype of the marriage guests: "Blessed are they which are called unto the marriage supper of the Lamb" (Rev_ 19:9). Geneva 1599 I have come into my (a) garden, my sister, [my] spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drank my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved. (a) The garden signifies the kingdom of Christ, where he prepares the banquet for his elect. John Gill INTRODUCTION TO SONG OF SOLOMON 5 This chapter begins with Christ's answer to the church's request; in which he informs her, that he was come into his garden, as she desired, and gives an account of what he had done there; and kindly invites his dear friends to feast with him there, Song 5:1; Then she relates her case and circumstances, which followed upon this, her sleepy frame, and ungrateful carriage to her beloved; which he resenting, withdrew from her, and this gave her sensible pain, Song 5:2; what treatment she met with from the watchmen; her charge to the daughters of Jerusalem; and the questions they asked about her beloved, Song 5:7; which put her upon giving a large description of him, by each of his parts, head, hair, &c. Song 5:10; And the chapter is concluded with a general commendation of him and his loveliness, and a claim of interest in Song 5:16. John Wesley I come - This is the bridegroom's answer. I have - I have eaten of my pleasant fruits, I have taken notice of, and delight in the service and obedience of my people. O friends - Believers are here encouraged with freedom and chearfulness to eat and drink their spiritual food. Robert Jamieson, A. R. Fausset and David Brown Answer to her prayer (Is 65:24; Rev_ 3:20). am come--already (Song 4:16); "come" (Gen 28:16). sister . . . spouse--As Adam's was created of his flesh, out of his opened side, there being none on earth on a level with him, so the bride out of the pierced Saviour (Eph 5:30-32). have gathered . . . myrrh--His course was already complete; the myrrh, &c. (Mt 2:11; Mt 26:7-12; Jn 19:39), emblems of the indwelling of the anointing Holy Ghost, were already gathered. spice--literally, "balsam." have eaten--answering to her "eat" (Song 4:16). honeycomb--distinguished here from liquid "honey" dropping from trees. The last supper, here set forth, is one of espousal, a pledge of the future marriage (Song 8:14; Rev_ 19:9). Feasts often took place in gardens. In the absence of sugar, then unknown, honey was more widely used than with us. His eating honey with milk indicates His true, yet spotless, human nature from infancy (Is 7:15); and after His resurrection (Lk 24:42). my wine-- (Jn 18:11) --a cup of wrath to Him, of mercy to us, whereby God's Word and promises become to us "milk" (Ps 19:10; 1Pet 2:2). "My" answers to "His" (Song 4:16). The myrrh (emblem, by its bitterness, of repentance), honey, milk (incipient faith), wine (strong faith), in reference to believers, imply that He accepts all their graces, however various in degree. eat--He desires to make us partakers in His joy (Is 55:1-2; Jn 6:53-57; 1Jn 1:3). drink abundantly--so as to be filled (Eph 5:18; as Hag 1:6). friends-- (Jn 15:15).
5:05:0: Հարսնն աղաչէ զի իջցէ փեսայն իւր. Փեսայն ցհարսնն ասէ: 5:0: Հարսնն աղաչէ զի իջցէ փեսայն իւր. zohrab-1805▾ eastern-1994▾ western am▾	5:0 5:1 εἰσῆλθον εισερχομαι enter; go in εἰς εις into; for κῆπόν κηπος garden μου μου of me; mine ἀδελφή αδελφη sister μου μου of me; mine νύμφη νυμφη bride; daughter-in-law ἐτρύγησα τρυγαω pick σμύρναν σμυρνα.1 myrrh μου μου of me; mine μετὰ μετα with; amid ἀρωμάτων αρωμα spice μου μου of me; mine ἔφαγον φαγω swallow; eat ἄρτον αρτος bread; loaves μου μου of me; mine μετὰ μετα with; amid μέλιτός μελι honey μου μου of me; mine ἔπιον πινω drink οἶνόν οινος wine μου μου of me; mine μετὰ μετα with; amid γάλακτός γαλα milk μου μου of me; mine φάγετε φαγω swallow; eat πλησίοι πλησιος and; even πίετε πινω drink καὶ και and; even μεθύσθητε μεθυω get drunk ἀδελφοί αδελφος brother 5:1 בָּ֣אתִי bˈāṯî בוא come לְ lᵊ לְ to גַנִּי֮ ḡannˈî גַּן garden אֲחֹתִ֣י ʔᵃḥōṯˈî אָחֹות sister כַלָּה֒ ḵallˌā כַּלָּה bride אָרִ֤יתִי ʔārˈîṯî ארה pluck מֹורִי֙ môrˌî מֹר myrrh עִם־ ʕim- עִם with בְּשָׂמִ֔י bᵊśāmˈî בֹּשֶׂם balsam-tree אָכַ֤לְתִּי ʔāḵˈaltî אכל eat יַעְרִי֙ yaʕrˌî יַעַר honeycomb עִם־ ʕim- עִם with דִּבְשִׁ֔י divšˈî דְּבַשׁ honey שָׁתִ֥יתִי šāṯˌîṯî שׁתה drink יֵינִ֖י yênˌî יַיִן wine עִם־ ʕim- עִם with חֲלָבִ֑י ḥᵃlāvˈî חָלָב milk אִכְל֣וּ ʔiḵlˈû אכל eat רֵעִ֔ים rēʕˈîm רֵעַ fellow שְׁת֥וּ šᵊṯˌû שׁתה drink וְ wᵊ וְ and שִׁכְר֖וּ šiḵrˌû שׁכר be drunk דֹּודִֽים׃ ס dôḏˈîm . s דֹּוד beloved one 5:1. veniat dilectus meus in hortum suum et comedat fructum pomorum suorum veni in hortum meum soror mea sponsa messui murram meam cum aromatibus meis comedi favum cum melle meo bibi vinum meum cum lacte meo comedite amici bibite et inebriamini carissimiLet my beloved come into his garden, and eat the fruit of his apple trees. I am come into my garden, O my sister, my spouse, I have gathered my myrrh, with my aromatical spices: I have eaten the honeycomb with my honey, I have drunk my wine with my milk: eat, O friends, and drink, and be inebriated, my dearly beloved. 5:1. Bride: May my beloved enter into his garden, and eat the fruit of his apple trees. Groom to Bride: I have arrived in my garden, O my sister, my spouse. I have harvested my myrrh, with my aromatic oils. I have eaten the honeycomb with my honey. I have drunk my wine with my milk. Eat, O friends, and drink, and be inebriated, O most beloved. 5:1. I am come into my garden, my sister, [my] spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved. 1. I AM come into my garden, my sister, bride: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. Eat, O friends; drink, yea, drink abundantly, O beloved. 5:0 ^[101] missing verse: 5:1 εἰσῆλθον εισερχομαι enter; go in εἰς εις into; for κῆπόν κηπος garden μου μου of me; mine ἀδελφή αδελφη sister μου μου of me; mine νύμφη νυμφη bride; daughter-in-law ἐτρύγησα τρυγαω pick σμύρναν σμυρνα.1 myrrh μου μου of me; mine μετὰ μετα with; amid ἀρωμάτων αρωμα spice μου μου of me; mine ἔφαγον φαγω swallow; eat ἄρτον αρτος bread; loaves μου μου of me; mine μετὰ μετα with; amid μέλιτός μελι honey μου μου of me; mine ἔπιον πινω drink οἶνόν οινος wine μου μου of me; mine μετὰ μετα with; amid γάλακτός γαλα milk μου μου of me; mine φάγετε φαγω swallow; eat πλησίοι πλησιος and; even πίετε πινω drink καὶ και and; even μεθύσθητε μεθυω get drunk ἀδελφοί αδελφος brother 5:1 בָּ֣אתִי bˈāṯî בוא come לְ lᵊ לְ to גַנִּי֮ ḡannˈî גַּן garden אֲחֹתִ֣י ʔᵃḥōṯˈî אָחֹות sister כַלָּה֒ ḵallˌā כַּלָּה bride אָרִ֤יתִי ʔārˈîṯî ארה pluck מֹורִי֙ môrˌî מֹר myrrh עִם־ ʕim- עִם with בְּשָׂמִ֔י bᵊśāmˈî בֹּשֶׂם balsam-tree אָכַ֤לְתִּי ʔāḵˈaltî אכל eat יַעְרִי֙ yaʕrˌî יַעַר honeycomb עִם־ ʕim- עִם with דִּבְשִׁ֔י divšˈî דְּבַשׁ honey שָׁתִ֥יתִי šāṯˌîṯî שׁתה drink יֵינִ֖י yênˌî יַיִן wine עִם־ ʕim- עִם with חֲלָבִ֑י ḥᵃlāvˈî חָלָב milk אִכְל֣וּ ʔiḵlˈû אכל eat רֵעִ֔ים rēʕˈîm רֵעַ fellow שְׁת֥וּ šᵊṯˌû שׁתה drink וְ wᵊ וְ and שִׁכְר֖וּ šiḵrˌû שׁכר be drunk דֹּודִֽים׃ ס dôḏˈîm . s דֹּוד beloved one 5:1. veniat dilectus meus in hortum suum et comedat fructum pomorum suorum veni in hortum meum soror mea sponsa messui murram meam cum aromatibus meis comedi favum cum melle meo bibi vinum meum cum lacte meo comedite amici bibite et inebriamini carissimi Let my beloved come into his garden, and eat the fruit of his apple trees. I am come into my garden, O my sister, my spouse, I have gathered my myrrh, with my aromatical spices: I have eaten the honeycomb with my honey, I have drunk my wine with my milk: eat, O friends, and drink, and be inebriated, my dearly beloved. 5:1. Bride: May my beloved enter into his garden, and eat the fruit of his apple trees. Groom to Bride: I have arrived in my garden, O my sister, my spouse. I have harvested my myrrh, with my aromatic oils. I have eaten the honeycomb with my honey. I have drunk my wine with my milk. Eat, O friends, and drink, and be inebriated, O most beloved. 5:1. I am come into my garden, my sister, [my] spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ 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. В ответ на приглашение или пожелание невесты (IV:16б) возлюбленный приходит в сад свой, и из всех плодов и пряностей его устрояет пиршество для гостей и друзей. В текстах LXX, слав. Вульг.: вторая половина ст. 16-го гл. IV-й отнесена к 1-му ст. V-й и, что сообщает большую цельность смежным и родственным мыслям, — оканчивающей одну главу и начинающей другую. Adam Clarke: Commentary on the Bible - 1831 5:1: I am come into my garden - באתי bathi, I came, or have come; this should be translated in the past tense, as the other preterite verbs in this clause. I think the latter clause of the preceding verse should come in here: "Let my beloved come into his garden, and eat his pleasant fruits. I have come into my garden, my sister, callah, or spouse; I have gathered my myrrh," etc. I have taken thee for my spouse, and am perfectly satisfied that thou art pure and immaculate. Eat, O friends - drink abundantly - These are generally supposed to be the words of the bridegroom, after he returned from the nuptial chamber, and exhibited those signs of his wife's purity which the customs of those times required. This being a cause of universal joy, the entertainment is served up; and he invites his companions, and the friends of both parties, to eat and drink abundantly, as there was such a universal cause of rejoicing. Others think that these are the words of the bride to her spouse: but the original will not bear this meaning; the verbs are all plural. Song of Solomon (Canticles) 5:2 Albert Barnes: Notes on the Bible - 1834 5:1: My honeycomb - literally, "my reed" or "my wood," i. e., the substance itself, or portions of it in which the comb is formed. The bees in Palestine form their combs not only in the hollows of trees and rocks, but also in reeds by the river-banks. The king's meaning appears to be: "All pleases me in thee, there is nothing to despise or cast away." Eat, O friends - A salutation from the king to his assembled guests, or to the chorus of young men his companions, bidding them in the gladness of his heart Sol 3:11 partake of the banquet. So ends this day of outward festivity and supreme heart-joy. The first half of the Song of Songs is fitly closed. The second half of the poem commences Sol 5:2 with a change of tone and reaction of feeling similar to that of Sol 3:1. It terminates with the sealing Sol 8:6-7 of yet deeper love. Song of Solomon (Canticles) 5:2 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 5:1: come: Sol 4:16, Sol 6:2, Sol 6:11, Sol 8:13; Isa 5:1, Isa 51:3, Isa 58:11, Isa 61:11; Joh 14:21-23 my sister: Sol 4:9-12, Sol 8:1; Heb 2:12-14 I have gathered: Sol 4:13, Sol 4:14; Psa 147:11; Isa 53:11 eat: Deu 16:13-17, Deu 26:10-14; Ch2 31:6-10; Psa 16:3; Isa 23:18, Isa 55:1, Isa 55:2; Isa 62:8, Isa 62:9, Isa 65:13, Isa 66:14; Mat 25:40; Act 11:29; Co2 9:11-15; Eph 5:18; Th1 3:8, Th1 3:9 friends: Luk 12:4, Luk 15:6, Luk 15:7, Luk 15:9, Luk 15:10; Joh 3:29, Joh 15:14, Joh 15:15 yea, drink abundantly, O beloved: or, and be drunken with loves, Zac 9:15-17; Rev 22:17 Song of Solomon (Canticles) 5:2 John Gill I am come into my garden, my sister, my spouse,.... This verse should rather have concluded the preceding chapter, being Christ's answer to the church's request, which was speedily and exactly granted as she desired; which shows it was according to the will of Christ, and of which he informs her; for sometimes he is present, when it is not known he is: of the titles used, see Song 4:8; and of Christ's coming into his garden, Song 4:16. What he did, when come into it, follows: I have gathered my myrrh with my spice: to make an ointment of, and anoint his guests with, after invited, as was usual in those times and countries, Lk 7:38; "oil of myrrh" is mentioned, Esther 2:12; These may designs, either the sufferings of Christ; which, though like myrrh, bitter to him, are like spice, of a sweet smelling savour, to God and to the saints; the fruits of which, in the salvation of his people, are delightful to himself, and which he is now reaping with pleasure: or the graces of his Spirit in exercise in them, in which Christ delights; see Song 4:13; and testifies by his presence; and having got in his harvest, or vintage, as the word (q) used signifies, he makes a feast for himself and friends, as was the custom of former times, and now is; I have eaten my honeycomb with my honey: bread with honey, as the Septuagint version, dipped in honey, or honey put upon it; see Ezek 16:13; or the sugar cane with the sugar, as Jarchi, approved by Gussetius (r): the meaning may be, he plucked up a sugar cane and ate the sugar out of it, which is called by Arrianus, , as Cocceius observes; or rather a piece of an honeycomb, full of honey, just taken out of the hive, had in great esteem with the Jews; see Lk 24:42; the word for "honeycomb" properly signifies wood honey, of which there was plenty in Judea, 1Kings 14:25; though this was in a garden, where they might have their hives, as we have. By which may be meant the Gospel and its doctrines, sweeter than the honey and the honeycomb; and, being faith fully dispensed, is pleasing to Christ; I have drunk my wine with my milk; a mixture of wine and milk was used by the ancients (s); and which, Clemens Alexandria says (t), is a very profitable and healthful mixture: by which also may be intended the doctrines of the Gospel, comparable to wine and milk; to the one, for its reviving and cheering quality; to the other, for its nourishing and strengthening nature; see Is 55:1; and See Gill on Song 4:11, and See Gill on Song 7:9. Here is feast, a variety of sweet, savoury, wholesome food and drink; and all Christ's own, "my" myrrh, "my" spice, &c. as both doctrines and graces be: with which Christ feasts himself, and invites his friends to eat and drink with him: eat, O friends; drink, yea, drink abundantly, O beloved; the individuals, of which the church consists, are the "friends" who are reconciled to God by the death of Christ, and to himself by his Spirit and grace; and whom he treats as such, by visiting them, and disclosing the secrets of his heart to them, Jn 15:14; and "beloved", beloved of God, and by Christ and by the saints there is a mutual friendship and love between Christ and his people: and these he invites to eat of the provisions of his house, of all the fruits of his garden, to which they are welcome; and of his love and grace, and all the blessings of it, which exceed the choicest wine; and of which they may drink freely, and without danger; "yea, be inebriated with loves" (u), as the words may be rendered; see Eph 5:18. With the eastern people, it was usual to bid their guests welcome, and solicit them to feed on the provisions before them; as it is with the Chinese now, the master of the house takes care to go about, and encourage them to eat and drink (w). (q) Sept. "messui", V. L. (r) Comment. Ebr. p. 179, 337. (s) "Et nivei lactis pocula mista mero", Tibullus, l. 3. Eleg. 5. v. 34. (t) Paedagog. l. 1. c. 6. p. 107. (u) "et inebriamini amoribus", Mercerus, Schmidt, Cocceius, so Ainsworth. (w) Semedo's History of China, par. c. 1. 13.
5:15:1: Իջցէ եղբօրորդի իմ ՚ի պարտէզ իւր. եւ կերիցէ զպտուղս ծառոց իւրոց։ Փեսայն ցհարսն ասէ. Մտի՛ ՚ի պարտէզ իմ քոյր իմ հարսն, կթեցի՛ զմուռս իմ հանդերձ խնկօք իմովք. կերայ զհաց իմ մեղու իմով. արբի զգինի իմ կաթամբ իմով։ Կերա՛յք մերձաւորք իմ եւ արբէ՛ք, եւ արբեցարո՛ւք եղբօրորդիք իմ[8686]։ [8686] Ոմանք. Զպտուղ մրգաբերաց իւրոց... Իջի ՚ի պարտէզ իմ... զհաց իմ մեղուով իմով... եղբօրորդեակք իմ։ 1 Հարսն աղաչում է, որ իր Փեսան ցած իջնի: «Թող իմ սիրեցեալն իջնի իր պարտէզը, եւ իր ծառերի պտուղներն ուտի»: Փեսան ասում է Հարսին. «Ես իմ պարտէզը մտայ, քո՛յր իմ հարս, զմուռս քաղեցի իմ խնկերի հետ, հացս կերայ իմ մեղրով, իմ կաթի հետ խմեցի գինիս: Կերէ՛ք, ո՜վ իմ սիրելիներ, խմեցէ՛ք եւ հարբեցէ՛ք, ո՜վ իմ սիրելիներ»: 5 Իմ պարտէզս եկայ, ո՛վ հարս քոյրս, Իմ զմուռսս խունկերուս հետ հաւաքեցի, Իմ խորիսխս մեղրիս հետ կերայ, Իմ գինիս կաթովս խմեցի։Կերէ՛ք, ո՛վ բարեկամներ, Խմեցէ՛ք ու գինովցէ՛ք, ո՛վ սիրելիներ։ Մտի ի պարտէզ իմ, քոյր իմ հարսն, կթեցի զմուռս իմ հանդերձ խնկովք իմովք. կերայ ^[74]զհաց իմ մեղու իմով, արբի զգինի իմ կաթամբ իմով: Կերայք, մերձաւորք իմ, եւ արբէք, եւ արբեցարուք, ^[75]եղբօրորդիք իմ: 5:1: Իջցէ եղբօրորդի իմ ՚ի պարտէզ իւր. եւ կերիցէ զպտուղս ծառոց իւրոց։ Փեսայն ցհարսն ասէ. Մտի՛ ՚ի պարտէզ իմ քոյր իմ հարսն, կթեցի՛ զմուռս իմ հանդերձ խնկօք իմովք. կերայ զհաց իմ մեղու իմով. արբի զգինի իմ կաթամբ իմով։ Կերա՛յք մերձաւորք իմ եւ արբէ՛ք, եւ արբեցարո՛ւք եղբօրորդիք իմ[8686]։ [8686] Ոմանք. Զպտուղ մրգաբերաց իւրոց... Իջի ՚ի պարտէզ իմ... զհաց իմ մեղուով իմով... եղբօրորդեակք իմ։ 1 Հարսն աղաչում է, որ իր Փեսան ցած իջնի: «Թող իմ սիրեցեալն իջնի իր պարտէզը, եւ իր ծառերի պտուղներն ուտի»: Փեսան ասում է Հարսին. «Ես իմ պարտէզը մտայ, քո՛յր իմ հարս, զմուռս քաղեցի իմ խնկերի հետ, հացս կերայ իմ մեղրով, իմ կաթի հետ խմեցի գինիս: Կերէ՛ք, ո՜վ իմ սիրելիներ, խմեցէ՛ք եւ հարբեցէ՛ք, ո՜վ իմ սիրելիներ»: 5 Իմ պարտէզս եկայ, ո՛վ հարս քոյրս, Իմ զմուռսս խունկերուս հետ հաւաքեցի, Իմ խորիսխս մեղրիս հետ կերայ, Իմ գինիս կաթովս խմեցի։ Կերէ՛ք, ո՛վ բարեկամներ, Խմեցէ՛ք ու գինովցէ՛ք, ո՛վ սիրելիներ։ zohrab-1805▾ eastern-1994▾ western am▾	5:15:1 Пришел я в сад мой, сестра моя, невеста; набрал мирры моей с ароматами моими, поел сотов моих с медом моим, напился вина моего с молоком моим. Ешьте, друзья, пейте и насыщайтесь, возлюбленные! 5:2 ἐγὼ εγω I καθεύδω καθευδω asleep; sleep καὶ και and; even ἡ ο the καρδία καρδια heart μου μου of me; mine ἀγρυπνεῖ αγρυπνεω slumberless; sleepless φωνὴ φωνη voice; sound ἀδελφιδοῦ αδελφιδος of me; mine κρούει κρουω knock ἐπὶ επι in; on τὴν ο the θύραν θυρα door ἄνοιξόν ανοιγω open up μοι μοι me ἀδελφή αδελφη sister μου μου of me; mine ἡ ο the πλησίον πλησιον near; neighbor μου μου of me; mine περιστερά περιστερα dove μου μου of me; mine τελεία τελειος complete; accomplished μου μου of me; mine ὅτι οτι since; that ἡ ο the κεφαλή κεφαλη head; top μου μου of me; mine ἐπλήσθη πληθω fill; fulfill δρόσου δροσος and; even οἱ ο the βόστρυχοί βοστρυχος of me; mine ψεκάδων ψεκας night 5:2 אֲנִ֥י ʔᵃnˌî אֲנִי i יְשֵׁנָ֖ה yᵊšēnˌā יָשֵׁן sleeping וְ wᵊ וְ and לִבִּ֣י libbˈî לֵב heart עֵ֑ר ʕˈēr עור be awake קֹ֣ול׀ qˈôl קֹול sound דֹּודִ֣י dôḏˈî דֹּוד beloved one דֹופֵ֗ק ḏôfˈēq דפק drive פִּתְחִי־ piṯḥî- פתח open לִ֞י lˈî לְ to אֲחֹתִ֤י ʔᵃḥōṯˈî אָחֹות sister רַעְיָתִי֙ raʕyāṯˌî רַעְיָה girl friend יֹונָתִ֣י yônāṯˈî יֹונָה dove תַמָּתִ֔י ṯammāṯˈî תָּם complete שֶׁ še שַׁ [relative] רֹּאשִׁי֙ rrōšˌî רֹאשׁ head נִמְלָא־ nimlā- מלא be full טָ֔ל ṭˈāl טַל dew קְוֻּצֹּותַ֖י qᵊwwuṣṣôṯˌay קְוֻצֹּות hairlocks רְסִ֥יסֵי rᵊsˌîsê רָסִיס drop לָֽיְלָה׃ lˈāyᵊlā לַיְלָה night 5:2. ego dormio et cor meum vigilat vox dilecti mei pulsantis aperi mihi soror mea amica mea columba mea inmaculata mea quia caput meum plenum est rore et cincinni mei guttis noctiumI sleep, and my heart watcheth: the voice of my beloved knocking: Open to me, my sister, my love, my dove, my undefiled: for my head is full of dew, and my locks of the drops of the nights. 5:2. Bride: I sleep, yet my heart watches. The voice of my beloved knocking: Groom to Bride: Open to me, my sister, my love, my dove, my immaculate one. For my head is full of dew, and the locks of my hair are full of the drops of the night. 5:2. I sleep, but my heart waketh: [it is] the voice of my beloved that knocketh, [saying], Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, [and] my locks with the drops of the night. 2. I was asleep, but my heart waked: it is the voice of my beloved that knocketh, , Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, my locks with the drops of the night. 5:1 I am come into my garden, my sister, [my] spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved: 5:1 Пришел я в сад мой, сестра моя, невеста; набрал мирры моей с ароматами моими, поел сотов моих с медом моим, напился вина моего с молоком моим. Ешьте, друзья, пейте и насыщайтесь, возлюбленные! 5:2 ἐγὼ εγω I καθεύδω καθευδω asleep; sleep καὶ και and; even ἡ ο the καρδία καρδια heart μου μου of me; mine ἀγρυπνεῖ αγρυπνεω slumberless; sleepless φωνὴ φωνη voice; sound ἀδελφιδοῦ αδελφιδος of me; mine κρούει κρουω knock ἐπὶ επι in; on τὴν ο the θύραν θυρα door ἄνοιξόν ανοιγω open up μοι μοι me ἀδελφή αδελφη sister μου μου of me; mine ἡ ο the πλησίον πλησιον near; neighbor μου μου of me; mine περιστερά περιστερα dove μου μου of me; mine τελεία τελειος complete; accomplished μου μου of me; mine ὅτι οτι since; that ἡ ο the κεφαλή κεφαλη head; top μου μου of me; mine ἐπλήσθη πληθω fill; fulfill δρόσου δροσος and; even οἱ ο the βόστρυχοί βοστρυχος of me; mine ψεκάδων ψεκας night 5:2 אֲנִ֥י ʔᵃnˌî אֲנִי i יְשֵׁנָ֖ה yᵊšēnˌā יָשֵׁן sleeping וְ wᵊ וְ and לִבִּ֣י libbˈî לֵב heart עֵ֑ר ʕˈēr עור be awake קֹ֣ול׀ qˈôl קֹול sound דֹּודִ֣י dôḏˈî דֹּוד beloved one דֹופֵ֗ק ḏôfˈēq דפק drive פִּתְחִי־ piṯḥî- פתח open לִ֞י lˈî לְ to אֲחֹתִ֤י ʔᵃḥōṯˈî אָחֹות sister רַעְיָתִי֙ raʕyāṯˌî רַעְיָה girl friend יֹונָתִ֣י yônāṯˈî יֹונָה dove תַמָּתִ֔י ṯammāṯˈî תָּם complete שֶׁ še שַׁ [relative] רֹּאשִׁי֙ rrōšˌî רֹאשׁ head נִמְלָא־ nimlā- מלא be full טָ֔ל ṭˈāl טַל dew קְוֻּצֹּותַ֖י qᵊwwuṣṣôṯˌay קְוֻצֹּות hairlocks רְסִ֥יסֵי rᵊsˌîsê רָסִיס drop לָֽיְלָה׃ lˈāyᵊlā לַיְלָה night 5:2. ego dormio et cor meum vigilat vox dilecti mei pulsantis aperi mihi soror mea amica mea columba mea inmaculata mea quia caput meum plenum est rore et cincinni mei guttis noctium I sleep, and my heart watcheth: the voice of my beloved knocking: Open to me, my sister, my love, my dove, my undefiled: for my head is full of dew, and my locks of the drops of the nights. 5:2. Bride: I sleep, yet my heart watches. The voice of my beloved knocking: Groom to Bride: Open to me, my sister, my love, my dove, my immaculate one. For my head is full of dew, and the locks of my hair are full of the drops of the night. 5:2. I sleep, but my heart waketh: [it is] the voice of my beloved that knocketh, [saying], Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, [and] my locks with the drops of the night. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2-7. В словах: «Я сплю, а сердце мое бодрствует» — дана верная и точная характеристика пламенной любви, наполняющей все существо любящего существа даже во время сна: одного слова возлюбленного достаточно для того, чтобы любящая его пробудилась от сна. Мидраш (s. 134) так перифразирует слова ст. 2-го: «Общество Израилево говорит пред Богом: Господь мира! я сплю и не исполняю заповедей, но сердце мое бодрствует, оно возбуждено любовью к людям; я сплю, не говорю о благотворительности, но сердце мое бодрствует, чтобы совершать ее, я сплю — я опускаю жертвоприношения, но сердце мое бдит, благоговейно настроенное к чтению «шема» и молитвы; я сплю — не иду в храм, но сердце мое бдит — стремится в синагоги и школы; я сплю — не рассчитываю (конца страданий), но мое сердце бдит — пламенно желает избавления, и сердце Божие бдит — избавить меня». То, что далее говорится: 1) о медлительности и как бы неохоте невесты отпереть двери стучащемуся с ночного холода в дверь ее жениху (ст. 3) и 2) о внезапном исчезновении его после того, как она отперла двери (ст. 6, сн. 5), является не вполне понятным в области человеческих отношений взаимной любви. Поэтому не лишено интереса и значения разъяснение этого места проф. Олесницким в духе своей, известной нам уже, теории. «Ранним утром, когда Палестина еще спит, восходящее солнце уже стучится в ее дверь своими лучами, еще как бы влажными от ночной свежести и обильной летней росы. Но теперь оно встречает уже не весеннюю легкую и подвижную жизнь, но жизнь, уже прельщенную продолжительным ликованием и лениво отвечающую на зов дневного светила. Солнце оскорбилось и, когда земля наконец проснулась, сокрылось в серой песчаной мгле, наступило частое в Палестине в это время года явление самума, поэтически изображенное в стихе 7-м. Землю встречают некие стражи, которые бьют ее и насильственно срывают с нее прекрасное покрывало ее растительности: разумеются те созвездия, которые, по древней космогонии, служат причиною бурь и волнений на поверхности земли… Хотя и выше, в весенней песни (III:3), Палестина встречалась с подобными же стражами, но тогда они не причиняли ей такого вреда, как теперь, среди лета, и прошли мимо молча (раннею весною явления самума бывают слабы)… Среди неожиданной бури, изменившей и обнажавшей лицо всей страны, невеста с сожалением мечтает о сокрывшемся мирном и прекрасном солнце и изображает его в поэтическом образе V:10–16, черты и краски которого наглядно обозначают блеск солнца и чистоту его лучей… Где же теперь твой жених — солнце? спрашивают Палестину. Он сошел в свои эфирные сады, но он все-таки мой, и я принадлежу ему по преимуществу» (с. 375–376). Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved. These words are Christ's answer to the church's prayer in the close of the foregoing chapter, Let my beloved come into his garden; here he has come, and lets her know it. See how ready God is to hear prayer, how ready Christ is to accept the invitations that his people give him, though we are backward to hear his calls and accept his invitations. He is free in condescending to us, while we are shy of ascending to him. Observe how the return answered the request, and outdid it. 1. She called him her beloved (and really he was so), and invited him because she loved him; in return to this, he called her his sister and spouse, as several times before, ch. iv. Those that make Christ their best beloved shall be owned by him in the nearest and dearest relations. 2. She called the garden his, and the pleasant fruits of it his, and he acknowledges them to be so: It is my garden, it is my spice. When God was displeased with Israel he turned them off to Moses (They are thy people, Exod. xxxii. 7); and he called the appointed feasts of the Lord their appointed feasts (Isa. i. 14); but now that they are in his favour he owns them for his garden. "Though of small account, yet it is mine." Those that are in sincerity give up themselves and all they have and can do to Jesus Christ, he will do them the honour to stamp them, and what they have and do for him, with his own mark, and say, It is mine. 3. She invited him to come into his garden, and he says, I have come. Isa. lviii. 9, Thou shalt cry, and he shall say, Here I am. When Solomon prayed that God would come and take possession of the house he had built for him, he did come; his glory filled the house (2 Chron. vii. 2), and (v. 16) he let him know that he had chosen and sanctified this house, that his name might be there for ever. Those that throw open the door of their souls to Jesus Christ shall find him ready to come in to them; and in every place where he records his name he will meet his people, and bless them, Exod. xx. 24. 4. She desired him to eat his pleasant fruits, to accept of the sacrifices offered in his temple, which were as the fruits of his garden, and he does so, but finds they are not gathered and ready for eating, therefore he does himself gather them. As the fruits are his, so is the preparation of them; he finds his heart unready for his entertainment, but does himself draw out into exercise those gracious habits which he had planted there. What little good there is in us would be shed and lost if he did not gather it, and preserve it to himself. 5. She only desired him to eat the fruits of the garden, but he brought along with him something more, honey, and wine, and milk, which yield substantial nourishment, and which were the products of Canaan, Immanuel's land. Christ delights himself greatly in that which he has both conferred upon his people and wrought in them. Or we may suppose this to have been prepared by the spouse herself, as Esther prepared for the king her husband a banquet of wine; it is but plain fare, and what is natural, honey and milk, but, being kindly designed, it is kindly accepted; imperfections are overlooked; the honey-comb is eaten with the honey, and the weakness of the flesh passed by and pardoned, because the spirit is willing. When Christ appeared to his disciples after his resurrection he did eat with them a piece of a honey-comb (Luke xxiv. 42, 43), in which this scripture was fulfilled. He did not drink the wine only, which is liquor for men, for great men, but the milk too, which is liquor for children, little children, for he was to be the holy child Jesus, that had need of milk. 6. She only invited him to come himself, but he, bringing his own entertainment along with him, brings his friends too, and invites them to share in the provisions. The more the merrier, we say; and here, where there was so great a plenty, there was not the worse fare. When our Lord Jesus fed 5000 at once they did all eat and were filled. Christ invites all his friends to the wine and milk which he himself drinks of (Isa. lv. 1), to the feast of fat things and wines on the lees, Isa. xxv. 6. The great work of man's redemption, and the riches of the covenant of grace, are a feast to the Lord Jesus and they ought to be so to us. The invitation is very free, and hearty, and loving: Eat, O friends! If Christ comes to sup with us, it is we that sup with him, Rev. iii. 20. Eat, O friends! Those only that are Christ's friends are welcome to his table; his enemies, that will not have him to reign over them, have no part nor lot in the matter. Drink, yea, drink abundantly. Christ, in his gospel, has made plentiful provision for poor souls. He fills the hungry with good things; there is enough for all, there is enough for each; we are not straitened in him or in his grace, let us not therefore be straitened in our own bosoms. Open the mouth widely, and Christ will fill it. Be not drunk with wine, but be filled with the Spirit, Eph. v. 18. Those that entertain Christ must bid his friends welcome with him; Jesus and his disciples were called together to the marriage (John ii. 2), and Christ will have all his friends to rejoice with him in the day of his espousals to his church, and, in token of that, to feast with him. In spiritual and heavenly joys there is no danger of exceeding; there we may drink abundantly, drink of the river of God's pleasures (Ps. xxxvi. 8), and be abundantly satisfied, Ps. lxv. 4. Adam Clarke: Commentary on the Bible - 1831 5:2: I sleep, but my heart waketh - This is a new part; and some suppose that the fifth day's solemnity begins here. Though I sleep, yet so impressed is may heart with the excellences of my beloved, that my imagination presents him to me in the most pleasing dreams throughout the night. I doubt whether the whole, from this verse to the end of the seventh, be not a dream: several parts of it bear this resemblance; and I confess there are some parts of it, such as her hesitating to rise, his sudden disappearance, etc., which would be of easier solution on this supposition. Or part of the transactions mentioned might be the effects of the dream she had, as rising up suddenly, and going out into the street, meeting with the watchmen, etc., before she was well awake. And her being in so much disorder and dishabille might have induced them to treat her as a suspiciovs person, or one of questionable character. But it is most likely the whole was a dream. For my head is filled with dew - She supposed he had come in the night, and was standing without, wet, and exposed to the inclemency of the weather. Song of Solomon (Canticles) 5:3 Albert Barnes: Notes on the Bible - 1834 5:2: Some time may be supposed to have elapsed since the bride's solemn espousals with the king Cant. 4:7-5:1. A transient cloud of doubt or estrangement is now passing over her soul, as by the relation of this dream she intimates to her friends. Ancient allegorical interpreters find here a symbol of the condition and feelings of Israel during the Babylonian captivity, when the glories and privileges of Solomon's Temple were no more, and the manifested presence of the Holy One had been withdrawn. Israel in exile seeks the Lord Sol 5:8, and will find Him again in the second temple Sol 6:3-9. I sleep, but my heart waketh - A poetical periphrasis for "I dream." Compare the ancient saying: "Dreams are the vigils of those who slumber, hopes are waking dreams." The voice - Or, "sound." Compare Sol 2:8, note. She hears him knocking before he speaks. My undefiled - literally, "my perfect one." Vulgate "immaculata mea." Compare Sol 4:7. Song of Solomon (Canticles) 5:3 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 5:2: sleep: Sol 3:1, Sol 7:9; Dan 8:18; Zac 4:1; Mat 25:4, Mat 25:5, Mat 26:40, Mat 26:41; Luk 9:32; Eph 5:14 the voice: Sol 2:8, Sol 2:10; Joh 10:4 knocketh: Rev 3:20 Open: Psa 24:7-10, Psa 81:10; Pro 23:26 my dove: Sol 2:14, Sol 6:9; Psa 119:1; Rev 3:4, Rev 14:4 my head: Sol 8:7; Gen 29:20, Gen 31:40, Gen 31:41; Isa 50:6, Isa 52:14, Isa 53:3-5; Mat 8:17, Mat 25:35-45; Mar 1:35; Luk 6:12, Luk 22:44; Co2 5:14, Co2 5:15; Gal 2:20 Song of Solomon (Canticles) 5:3 Carl Friedrich Keil and Franz Delitzsch 2 I sleep, but my heart keeps waking- Hearken! my beloved is knocking: Open to me, my sister, my love, My dove, my perfect one; For my head is filled with dew, My locks (are) full of the drops of the night. The partic. subst. clauses, Song 5:2, indicate the circumstances under which that which is related in Song 5:2 occurred. In the principal sentence in hist. prose ויּדפּק would be used; here, in the dramatic vivacity of the description, is found in its stead the interject. vocem = ausculta with the gen. foll., and a word designating (Note: דּופק is knocking is not an attribute to the determinate דּודי my beloved which it follows, but a designation of state or condition, and thus acc., as the Beirut translation renders it: "hear my beloved in the condition of one knocking." On the other hand, דוד דופק signifies "a beloved one knocking." But "hear a beloved one knocking" would also be expressed acc. In classical language, the designation of state, if the subst. to which it belongs is indeterminate, is placed before it, e.g., "at the gate stood a beloved one knocking.") state or condition added, thought of as accus. according to the Semitic syntax (like Gen 4:10; Jer 10:22; cf. 3Kings 14:6). To sleep while the heart wakes signifies to dream, for sleep and distinct consciousness cannot be coexistent; the movements of thought either remain in obscurity or are projected as dreams. ער = ‛awir is formed from עוּר, to be awake (in its root cogn. to the Aryan gar, of like import in γρηγορεῖν, ἐγείρειν), in the same way as מת = mawith from מוּת. The שׁ has here the conj. sense of "dieweil" (because), like asher in Eccles 6:12; Eccles 8:15. The ר dag., which occurs several times elsewhere (vid., under Prov 3:8; Prov 14:10), is one of the inconsistencies of the system of punctuation, which in other instances does not double the ר; perhaps a relic of the Babylonian idiom, which was herein more accordant with the lingual nature of the r than the Tiberian, which treated it as a semi-guttural. קוצּה, a lock of hair, from קץ = קיץ, abscdit, follows in the formation of the idea, the analogy of קציר, in the sense of branch, from קצר, desecuit; one so names a part which is removed without injury to the whole, and which presents itself conveniently for removal; cf. the oath sworn by Egyptian women, laḥajât muḳṣu̇si, "by the life of my separated," i.e., "of my locks" (Lane, Egypt, etc., I 38). The word still survives in the Talmud dialect. Of a beautiful young man who proposed to become a Nazarite, Nedarim 9a says the same as the Jer. Horajoth iii. 4 of a man who was a prostitute in Rome: his locks were arranged in separate masses, like heap upon heap; in Bereshith rabba c. lxv., under Gen 27:11, קוּץ, curly-haired, is placed over against קרח, bald-headed, and the Syr. also has ḳauṣoto as the designation of locks of hair-a word used by the Peshito as the rendering of the Heb. קוצּות, as the Syro-Hexap. Job 16:12, the Greek κόμη. טל, from טלל (Arab. ṭll, to moisten, viz., the ground; to squirt, viz., blood), is in Arabic drizzling rain, in Heb. dew; the drops of the night (רסיסי, from רסס, to sprinkle, to drizzle) (Note: According to the primary idea: to break that which is solid or fluid into little pieces, wherefore רסיסים means also broken pieces. To this root appertains also the Arab. rashh, to trickle through, to sweat through, II to moisten (e.g., the mouth of a suckling with milk), and the Aethiop. rasěḥa, to be stained. Drops scattered with a sprinkling brush the Arabs call rashaḥât; in the mystical writings, rashaḥât el-uns (dew-drops of intimacy) is the designation of sporadic gracious glances of the deity.) are just drops of dew, for the precipitation of the damp air assumes this form in nights which are not so cold as to become frosty. Shulamith thus dreams that her beloved seeks admission to her. He comes a long way and at night. In the most tender words he entreats for that which he expects without delay. He addresses her, "my sister," as one of equal rank with himself, and familiar as a sister with a brother; "my love" (רע), as one freely chosen by him to intimate fellowship; "my dove," as beloved and prized by him on account of her purity, simplicity, and loveliness. The meaning of the fourth designation used by him, תּמּתי, is shown by the Arab. tam to be "wholly devoted," whence teim, "one devoted" = a servant, and mutajjam, desperately in love with one. In addressing her tmty, he thus designates this love as wholly undivided, devoting itself without evasion and without reserve. But on this occasion this love did not approve itself, at least not at once. Geneva 1599 (b) I sleep, but my heart waketh: [it is] the voice of my beloved that knocketh, [saying], Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, [and] my locks with the drops of the (c) night. (b) The spouse says that she is troubled with the cares of worldly things, which is meant by sleeping. (c) Declaring the long patience of the Lord toward sinners. John Gill I sleep, but my heart waketh,.... Like persons that are half awake, half asleep, whom Cicero (x) calls "semisomni". Christ and the church having feasted together at his invitation, she soon after fell asleep, as the disciples did after a repast with their Lord; yet not so fast asleep but that she was sensible of it; for this was not the dead sleep of sin, in which unconverted men are, and are insensible of; nor a judicial slumber some are given up unto, and perceive it not, yet a frame of spirit unbecoming saints, and displeasing to Christ; though consistent with grace, which at such a time is not, or very little, in exercise; they are slothful in duty, and backward to it; the phrase is sometimes used to describe a sluggish, slothful man (y); they are indifferent and lukewarm about divine things, content themselves with the bare externals of religion, without the lively exercise of grace, and without fervency and spirituality in them, and seem willing to continue so; See Gill on Mt 25:6; but the church here was not so overcome with sleep but her "heart was awake". Jarchi, and some ancient Jewish writers (z), interpret this and the former clause of different persons; the former, "I sleep", of the bride; this, "my heart waketh", of the bridegroom; and then the sense is, though I am in a sleepy frame, he who is "my heart", a phrase used by lovers (a), my soul, my life, my all, he never slumbers nor sleeps, he watches over me night and day, lest any hurt me; but both clauses are rather to be understood of the same person differently considered, as having two principles of grace and corruption, as the church has, which are represented as two persons; see Rom 7:18; as the carnal part in her prevailed, she was the "sleeping I"; as the new man, or principle of grace appeared, her "heart was awake"; for, notwithstanding her sleepy frame, she had some thoughts of Christ, and stirring of affection to him; Some convictions of her sin, and some desires of being in her duty perhaps, though overpowered by the fleshly part; the spirit was willing, but the flesh weak. Christ's response to his church in this case follows, and is observed by her; he spoke to her so loud, that though sleepy she heard him, and owns it, Tit is the voice of my beloved: in the ministration of the Gospel, which is to be distinguished from the voice of a stranger, even when dull and sleepy under hearing it, and little affected with it. Christ was the church's beloved still, had an affection for him, though not thoroughly awaked by his voice, but sleeps on still; this method failing, he takes another, or repeats the same with an additional circumstance, that knocketh, saying, "open to me": which is to be understood not so much of his knocking by the ministry of the word to awaken her out of sleep, but in a providential way, by taking in his hand the rod of affliction, or scourge of persecution, and lashing therewith in order to bring her out of her carnal security; see Rev_ 3:20; and he not only knocked but called, saying, open to me, open the door unto me, and let me in; so lovers are represented as at the door or gate to get admittance, and know not which to call most hard and cruel, the door or their lover (b): there is an emphasis on the word "me"; me, thy Lord, thy head, thy husband, thy friend, that loves thee so dearly; to whom her heart was shut, her affections contracted, her desires towards him languid; wherefore he importunes her to "open" to him, which denotes an enlarging of her affections to him, an exercise of grace on him, an expression of the desires of her soul unto him; which yet could not be done without efficacious grace exerted, as in Song 5:4; but, the more to win upon her, he gives her good words, and the most endearing titles, expressive of love and relation, my sister, my love, my dove, my undefiled, which are all made use of before, excepting the last; see Song 1:9; that is, "my undefiled", which she was, not as a descendant of Adam, nor as in herself, but as washed in the blood of Christ, justified by his righteousness, and sanctified by his Spirit; and as having been enabled by divine grace to preserve her chastity, and keep the "bed undefiled", Heb 13:4; not guilty of spiritual adultery among all her infirmities, even idolatry and superstition; see Rev_ 14:4; or "my perfect one" (c); not in a legal, but in an evangelical sense, being completely redeemed, perfectly justified, fully pardoned, and sanctified in every part, though not to the highest degree; and perfect in Christ, though not in herself: other arguments follow to engage her attention to his request; for head is filled with dew, and my locks with the drops of the night; through standing so long at the door, in the night season, waiting to be let in; so lovers represent their case in such circumstances, as dealt very hardly with (d): by which may be meant the sufferings of Christ, either in the persons of his ministers, who are exposed to the rage and reproach of men for ministering in his name to the church; or which he endured in his own person, in his estate of humiliation; and particularly in the night he was betrayed, and during the time of darkness he hung upon the cross, when he bore the sins of his people, and his Father's wrath; compared to "dew", and "drops of the night", because of the multitude of them he endured in soul and body, and because so uncomfortable to human nature; though as dew is useful and fructifying to the earth, so were these the means of many fruits and blessings of grace, and of bringing many souls to glory; now though these arguments were expressed in the most strong, moving, and melting language, yet were ineffectual. (x) Familiar. Epist. l. 7. Ep. 1. (y) "Qui vigilans dormiat", Plauti Pseudolus, Act. 1. Sc. 3. v. 151. (z) Pesikta in Jarchi, & Tanchama in Yalkut in loc. (a) "Meum mel, meum cor", Plauti Poenulus, Act. 1. Sc. 2. v. 154, 170, 175. "Meum corculum, melliculum", ibid. Casina, Act. 4. Sc. 4, v. 14. (b) "Janua vel domina", &c, Propert. Eleg. 16. v. 17, 18, 19. (c) , Sept. "perfecta mea", Montanus, Tigurine version, Marckius; "integra mea", Junius & Tremellius, Piscator, Cocceius, Michaelis. (d) "Me mediae noctes", &c. Propert. ut supra. (Eleg. 16.) v. 22, &c. John Wesley Asleep - I was dull, and sluggish. But - Yet in my very sleep my thoughts were running upon my beloved. It is - Between sleeping and waking, I heard his voice. Knocketh - By his word, and providence, and spirit, at the door of my heart. Open - Inviting me to let him into my soul. My love - This heap of kind compellations signifies Christ's fervent affection to his people. With dew - While I wait without thy door, which signifies his sufferings for the church's good. The drops - The dew which falls in the night. Robert Jamieson, A. R. Fausset and David Brown (CANTICLE IV)--FROM THE AGONY OF GETHSEMANE TO THE CONVERSION OF SAMARIA. (Son. 5:2-8:4) Sudden change of scene from evening to midnight, from a betrothal feast to cold repulse. He has gone from the feast alone; night is come; He knocks at the door of His espoused; she hears, but in sloth does not shake off half-conscious drowsiness; namely, the disciples' torpor (Mt 26:40-43), "the spirit willing, the flesh weak" (compare Rom 7:18-25; Gal 5:16-17, Gal 5:24). Not total sleep. The lamp was burning beside the slumbering wise virgin, but wanted trimming (Mt 25:5-7). It is His voice that rouses her (Jon 1:6; Eph 5:14; Rev_ 3:20). Instead of bitter reproaches, He addresses her by the most endearing titles, "my sister, my love," &c. Compare His thought of Peter after the denial (Mk 16:7). dew--which falls heavily in summer nights in the East (see Lk 9:58). drops of the night-- (Ps 22:2; Lk 22:44). His death is not expressed, as unsuitable to the allegory, a song of love and joy; Song 5:4 refers to the scene in the judgment hall of Caiaphas, when Jesus Christ employed the cock-crowing and look of love to awaken Peter's sleeping conscience, so that his "bowels were moved" (Lk 22:61-62); Song 5:5-6, the disciples with "myrrh," &c. (Lk 24:1, Lk 24:5), seeking Jesus Christ in the tomb, but finding Him not, for He has "withdrawn Himself" (Jn 7:34; Jn 13:33); Song 5:7, the trials by watchmen extend through the whole night of His withdrawal from Gethsemane to the resurrection; they took off the "veil" of Peter's disguise; also, literally the linen cloth from the young man (Mk 14:51); Song 5:8, the sympathy of friends (Lk 23:27). undefiled--not polluted by spiritual adultery (Rev_ 14:4; Jas 4:4).
5:25:2: Ես ննջեմ, եւ սիրտ իմ արթո՛ւն կայ։ Հարսնն զգայ զփեսային բախել զդուռնն. Ձա՛յն եղբօրորդւոյ իմոյ բախէ ՚ի դրանն։ Փեսայն ասէ. Բա՛ց ինձ քո՛յր իմ, մերձաւո՛ր իմ, աղաւնի՛ իմ, կատարեա՛լ իմ. զի գլուխ իմ լցաւ ցօղով, եւ վարսք իմ ՚ի շաղի՛ց գիշերոյ։ Հարսնն ասէ զայս ինչ[8687]. [8687] Ոմանք. Արթո՛ւն է... բաղխել զդուռնն, ասէ. Ձայն եղբօրորդւոյ իմոյ առ դրանն. կամ՝ բաղխէ զդուռնն... վասն զի գլուխ իմ լի եղեւ ցօղով. եւ վարսք իմ տարափով գիշերոյ։ 2 «Ես քնած եմ, բայց իմ սիրտն արթուն է»: Հարսն զգում է, որ Փեսան բախում է դուռը. «Իմ սիրեցեալն է, նրա ձայնն է. դուռն է բախում»: Փեսան ասում է. «Բա՛ց, քո՛յր իմ, ո՜վ իմ սիրելի, իմ աղաւնի՛, իմ կատարեա՛լ. գլուխս, ահա, թրջուել է ցօղով, մազերս՝ գիշերուայ շաղով»: Հարսն այսպէս է ասում. 2 Ես կը քնանամ, բայց իմ սիրտս արթուն է։Ահա իմ սիրականիս ձայնն է, դուռը կը զարնէ ու կ’ըսէ.«Ո՛վ իմ քոյրս, իմ սիրուհիս, Իմ աղաւնիս, իմ կատարեալս, բաց ինծի, Քանզի իմ գլուխս ցօղով լեցուեցաւ Ու վարսերս՝ գիշերուան շաղերով»։ Ես ննջեմ, եւ սիրտ իմ արթուն կայ: ^[76]Հարսնն զգայ զփեսային բախել զդուռնն.`` Ձայն ^[77]եղբօրորդւոյ իմոյ բախէ ի դրանն: ^[78]Փեսայն ասէ.`` Բաց ինձ, քոյր իմ, մերձաւոր իմ, աղաւնի իմ, կատարեալ իմ. զի գլուխ իմ լցաւ ցօղով, եւ վարսք իմ ի շաղից գիշերոյ: 5:2: Ես ննջեմ, եւ սիրտ իմ արթո՛ւն կայ։ Հարսնն զգայ զփեսային բախել զդուռնն. Ձա՛յն եղբօրորդւոյ իմոյ բախէ ՚ի դրանն։ Փեսայն ասէ. Բա՛ց ինձ քո՛յր իմ, մերձաւո՛ր իմ, աղաւնի՛ իմ, կատարեա՛լ իմ. զի գլուխ իմ լցաւ ցօղով, եւ վարսք իմ ՚ի շաղի՛ց գիշերոյ։ Հարսնն ասէ զայս ինչ[8687]. [8687] Ոմանք. Արթո՛ւն է... բաղխել զդուռնն, ասէ. Ձայն եղբօրորդւոյ իմոյ առ դրանն. կամ՝ բաղխէ զդուռնն... վասն զի գլուխ իմ լի եղեւ ցօղով. եւ վարսք իմ տարափով գիշերոյ։ 2 «Ես քնած եմ, բայց իմ սիրտն արթուն է»: Հարսն զգում է, որ Փեսան բախում է դուռը. «Իմ սիրեցեալն է, նրա ձայնն է. դուռն է բախում»: Փեսան ասում է. «Բա՛ց, քո՛յր իմ, ո՜վ իմ սիրելի, իմ աղաւնի՛, իմ կատարեա՛լ. գլուխս, ահա, թրջուել է ցօղով, մազերս՝ գիշերուայ շաղով»: Հարսն այսպէս է ասում. 2 Ես կը քնանամ, բայց իմ սիրտս արթուն է։Ահա իմ սիրականիս ձայնն է, դուռը կը զարնէ ու կ’ըսէ. «Ո՛վ իմ քոյրս, իմ սիրուհիս, Իմ աղաւնիս, իմ կատարեալս, բաց ինծի, Քանզի իմ գլուխս ցօղով լեցուեցաւ Ու վարսերս՝ գիշերուան շաղերով»։ zohrab-1805▾ eastern-1994▾ western am▾	5:25:2 Я сплю, а сердце мое бодрствует; {вот}, голос моего возлюбленного, который стучится: >. 5:3 ἐξεδυσάμην εκδυω disrobe; take off τὸν ο the χιτῶνά χιτων shirt μου μου of me; mine πῶς πως.1 how ἐνδύσωμαι ενδυω dress in; wear αὐτόν αυτος he; him ἐνιψάμην νιπτω wash τοὺς ο the πόδας πους foot; pace μου μου of me; mine πῶς πως.1 how μολυνῶ μολυνω dirty; pollute αὐτούς αυτος he; him 5:3 פָּשַׁ֨טְתִּי֙ pāšˈaṭtî פשׁט strip off אֶת־ ʔeṯ- אֵת [object marker] כֻּתָּנְתִּ֔י kuttontˈî כֻּתֹּנֶת tunic אֵיכָ֖כָה ʔêḵˌāḵā אֵיכָכָה how אֶלְבָּשֶׁ֑נָּה ʔelbāšˈennā לבשׁ cloth רָחַ֥צְתִּי rāḥˌaṣtî רחץ wash אֶת־ ʔeṯ- אֵת [object marker] רַגְלַ֖י raḡlˌay רֶגֶל foot אֵיכָ֥כָה ʔêḵˌāḵā אֵיכָכָה how אֲטַנְּפֵֽם׃ ʔᵃṭannᵊfˈēm טנף soil 5:3. expoliavi me tunica mea quomodo induar illa lavi pedes meos quomodo inquinabo illosI have put off my garment, how shall I put it on? I have washed my feet, how shall I defile them? 5:3. Bride: I have taken off my tunic; how shall I be clothed in it? I have washed my feet; how shall I spoil them? 5:3. I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them? 3. I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them? 5:2 I sleep, but my heart waketh: [it is] the voice of my beloved that knocketh, [saying], Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, [and] my locks with the drops of the night: 5:2 Я сплю, а сердце мое бодрствует; {вот}, голос моего возлюбленного, который стучится: <<отвори мне, сестра моя, возлюбленная моя, голубица моя, чистая моя! потому что голова моя вся покрыта росою, кудри мои ночною влагою>>. 5:3 ἐξεδυσάμην εκδυω disrobe; take off τὸν ο the χιτῶνά χιτων shirt μου μου of me; mine πῶς πως.1 how ἐνδύσωμαι ενδυω dress in; wear αὐτόν αυτος he; him ἐνιψάμην νιπτω wash τοὺς ο the πόδας πους foot; pace μου μου of me; mine πῶς πως.1 how μολυνῶ μολυνω dirty; pollute αὐτούς αυτος he; him 5:3 פָּשַׁ֨טְתִּי֙ pāšˈaṭtî פשׁט strip off אֶת־ ʔeṯ- אֵת [object marker] כֻּתָּנְתִּ֔י kuttontˈî כֻּתֹּנֶת tunic אֵיכָ֖כָה ʔêḵˌāḵā אֵיכָכָה how אֶלְבָּשֶׁ֑נָּה ʔelbāšˈennā לבשׁ cloth רָחַ֥צְתִּי rāḥˌaṣtî רחץ wash אֶת־ ʔeṯ- אֵת [object marker] רַגְלַ֖י raḡlˌay רֶגֶל foot אֵיכָ֥כָה ʔêḵˌāḵā אֵיכָכָה how אֲטַנְּפֵֽם׃ ʔᵃṭannᵊfˈēm טנף soil 5:3. expoliavi me tunica mea quomodo induar illa lavi pedes meos quomodo inquinabo illos I have put off my garment, how shall I put it on? I have washed my feet, how shall I defile them? 5:3. Bride: I have taken off my tunic; how shall I be clothed in it? I have washed my feet; how shall I spoil them? 5:3. I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 2 I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night. 3 I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them? 4 My beloved put in his hand by the hole of the door, and my bowels were moved for him. 5 I rose up to open to my beloved; and my hands dropped with myrrh, and my fingers with sweet smelling myrrh, upon the handles of the lock. 6 I opened to my beloved; but my beloved had withdrawn himself, and was gone: my soul failed when he spake: I sought him, but I could not find him; I called him, but he gave me no answer. 7 The watchmen that went about the city found me, they smote me, they wounded me; the keepers of the walls took away my veil from me. 8 I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I am sick of love. In this song of loves and joys we have here a very melancholy scene; the spouse here speaks, not to her beloved (as before, for he has withdrawn), but of him, and it is a sad story she tells of her own folly and ill conduct towards him, notwithstanding his kindness, and of the just rebukes she fell under for it. Perhaps it may refer to Solomon's own apostasy from God, and the sad effects of that apostasy after God had come into his garden, had taken possession of the temple he had built, and he had feasted with God upon the sacrifices (v. 1); however, it is applicable to the too common case both of the churches and particular believers, who by their carelessness and security provoke Christ to withdraw from them. Observe, I. The indisposition that the spouse was under, and the listlessness that had seized her (v. 2): I sleep, but my heart wakes. Here is, 1. Corruption appearing in the actings of it: I sleep. The wise virgins slumbered. She was on her bed (ch. iii. 1), but now she sleeps. Spiritual distempers, if not striven against at first, are apt to grow upon us and to get ground. She slept, that is, pious affections cooled, she neglected her duty and grew remiss in it, she indulged herself in her ease, was secure and off her watch. This is sometimes the bad effect of more than ordinary enlargements--a good cause. St. Paul himself was in danger of being puffed up with abundant revelations, and of saying, Soul, take thy ease, which made a thorn in the flesh necessary for him, to keep him from sleeping. Christ's disciples, when he had come into his garden, the garden of his agony, were heavy with sleep, and could not watch with him. True Christians are not always alike lively and vigorous in religion. 2. Grace remaining, notwithstanding, in the habit of it: "My heart wakes; my own conscience reproaches me for it, and ceases not to rouse me out of my sluggishness. The spirit is willing, and, after the inner man, I delight in the law of God, and with my mind I serve that. I am, for the present, overpowered by temptation, but all does not go one way in me. I sleep, but it is not a dead sleep; I strive against it; it is not a sound sleep; I cannot be easy under this indisposition." Note, (1.) We ought to take notice of our own spiritual slumbers and distempers, and to reflect upon it with sorrow and shame that we have fallen asleep when Christ has been nigh us in his garden. (2.) When we are lamenting what is amiss in us, we must not overlook the good that is wrought in us, and preserved alive: "My heart wakes in Christ, who is dear to me as my own heart, and is my life; when I sleep, he neither slumbers nor sleeps." II. The call that Christ gave to her, when she was under this indisposition: It is the voice of my beloved; she knew it to be so, and was soon aware of it, which was a sign that her heart was awake. Like the child Samuel, she heard at the first call, but did not, like him, mistake the person; she knew it to be the voice of Christ. He knocks, to awaken us to come and let him in, knocks by his word and Spirit, knocks by afflictions and by our own consciences; though this is not expressly quoted, yet probably it is referred to (Rev. iii. 20), Behold, I stand at the door, and knock. He calls sinners into covenant with him and saints into communion with him. Those whom he loves he will not let alone in their carelessness, but will find some way or other to awaken them, to rebuke and chasten them. When we are unmindful of Christ he thinks of us, and provides that our faith fail not. Peter denied Christ, but the Lord turned and looked upon him, and so brought him to himself again. Observe how moving the call is: Open to me, my sister, my love. 1. He sues for entrance who may demand it; he knocks who could easily knock the door down. 2. He gives her all the kind and most endearing titles imaginable: My sister, my love, my dove, my undefiled; he not only gives her no hard names, nor upbraids her with unkindness in not sitting up for him, but, on the contrary, studies how to express his tender affection to her still. His loving-kindness he will not utterly take away. Those that by faith are espoused to Christ he looks upon as his sisters, his loves, his doves, and all that is dear; and, being clothed with his righteousness, they are undefiled. This consideration should induce her to open to him. Christ's love to us should engage ours to him, even in the most self-denying instances. Open to me. Can we deny entrance to such a friend, to such a guest? Shall we not converse more with one that is infinitely worthy of our acquaintance, and so affectionately desirous of it, though we only can be gainers by it? 3. He pleads distress, and begs to be admitted sub formâ pauperis--under the character of a poor traveller that wants a lodging: "My head is wet with the dew, with the cold drops of the night; consider what hardships I have undergone, to merit thee, which surely may merit from thee so small a kindness as this." When Christ was crowned with thorns, which no doubt fetched blood from his blessed head, then was his head wet with the dew. "Consider what a grief it is to me to be thus unkindly used, as much as it would be to a tender husband to be kept out of doors by his wife in a rainy stormy night." Do we thus require him for his love? The slights which careless souls put upon Jesus Christ are him as a continual dropping in a very rainy day. III. The excuse she made to put off her compliance with this call (v. 3): I have put off my coat; how shall I put it on again? She is half asleep; she knows the voice of her beloved; she knows his knock, but cannot find in her heart to open to him. She was undressed, and would not be at the pains to dress herself again; she had washed her feet, and would not have occasion to wash them again. She could not send another to open the door (it must be our own act and deed to let Christ into our hearts), and yet she was loth to go herself; she did not say, I will not open, but, How shall I? Note, Frivolous excuses are the language of prevailing slothfulness in religion; Christ calls to us to open to him, but we pretend we have no mind, or we have no strength, or we have no time, and therefore think we may be excused, as the sluggard that will not plough by reason of cold. And those who ought to watch for the Lord's coming with their loins girt, if they ungird themselves and put off their coat, will find it difficult to recover their former resolution and to put it on again; it is best therefore to keep tight. Making excuses (Luke xiv. 18) is interpreted making light of Christ (Matt. xxii. 5), and so it is. Those put a great contempt upon Christ that cannot find in their hearts to bear a cold blast for him, or get out of a warm bed. IV. The powerful influences of divine grace, by which she was made willing to rise and open to her beloved. When he could not prevail with her by persuasion he put in his hand by the hole in the door, to unbolt it, as one weary of waiting, v. 4. This intimates a work of the Spirit upon her soul, by which she was unwilling made willing, Ps. cx. 3. The conversion of Lydia is represented by the opening of her heart (Acts xvi. 14) and Christ is said to open his disciples' understandings, Luke xxiv. 45. He that formed the spirit of man within him knows all the avenues to it, and which way to enter into it; he can find the hole of the door at which to put in his hand for the conquering of prejudices and the introducing of his own doctrine and law. He has the key of David (Rev. iii. 7), with which he opens the door of the heart in such a way as is suited to it, as the key is fitted to the wards of the lock, in such a way as not to put a force upon its nature, but only upon its ill nature. V. Her compliance with these methods of divine grace at last: My bowels were moved for him. The will was gained by a good work wrought upon the affections: My bowels were moved for him, as those of the two disciples were when Christ made their hearts to burn within them. She was moved with compassion to her beloved, because his head was wet with dew. Note, Tenderness of spirit, and a heart of flesh, prepare the soul for the reception of Christ into it; and therefore his love to us is represented in such a way as is most affecting. Did Christ redeem us in his pity? Let us in pity receive him, and, for his sake, those that are his, when at any time they are in distress. This good work, wrought upon her affections, raised her up, and made her ashamed of her dulness and slothfulness (v. 5, I rose up, to open to my beloved), his grace inclining her to do it and conquering the opposition of unbelief. It was her own act, and yet he wrought it in her. And now her hands dropped with myrrh upon the handles of the lock. Either, 1. She found it there when she applied her hand to the lock, to shoot it back; he that put in his hand by the hole of the door left it there as an evidence that he had been there. When Christ has wrought powerfully upon a soul he leaves a blessed sweetness in it, which is very delightful to it. With this he oiled the lock, to make it go easy. Note, When we apply ourselves to our duty, in the lively exercises of faith, under the influence of divine grace, we shall find it will go on much more readily and sweetly than we expected. If we will but rise up, to open to Christ, we shall find the difficulty we apprehended in it strangely overcome, and shall say with Daniel, Now let my Lord speak, for thou hast strengthened me, Dan. x. 19. Or, 2. She brought it thither. Her bowels being moved for her beloved, who had stood so long in the cold and wet, when she came to open to him she prepared to anoint his head, and so to refresh and comfort him, and perhaps to prevent his catching cold; she was in such haste to meet him that she would not stay to make the usual preparation, but dipped her hand in her box of ointment, that she might readily anoint his head at his first coming in. Those that open the doors of their hearts to Christ, those everlasting doors, must meet him with the lively exercises of faith and other graces, and with these must anoint him. VI. Her said disappointment when she did open to her beloved. And here is the most melancholy part of the story: I opened to my beloved, as I intended, but, alas! my beloved had withdrawn himself, and was gone. My beloved was gone, was gone, so the word is. 1. She did not open to him at his first knock, and now she came too late, when afterwards she would have inherited this blessing. Christ will be sought while he may be found; if we slip our time, we may lose our passage. Note, (1.) Christ justly rebukes our delays with his denials, and suspends the communications of comfort from those that are remiss and drowsy in their duty. (2.) Christ's departures are matter of great grief and lamentation to believers. The royal psalmist never complains of any thing with such sorrowful accents as God's hiding his face from him, and casting him off, and forsaking him. The spouse here is ready to tear her hair, and rend her clothes, and wring her hands, crying, He is gone, he is gone; and that which cuts her to the heart is that she may thank herself, she provoked him to withdraw. If Christ departs, it is because he takes something unkindly. 2. Now observe what she does, in this case, and what befel her. (1.) She still calls him her beloved, being resolved, how cloudy and dark soever the day be, she will not quit her relation to him and interest in him. It is a weakness, upon every apprehension either of our own failings or of God's withdrawings, to conclude hardly as to our spiritual state. Every desertion is not despair. I will say, Lord, I believe, though I must say, Lord, help my unbelief. Though he leave me, I love him; he is mine. (2.) She now remembers the words he said to her when he called her, and what impressions they made upon her, reproaching herself for her folly in not complying sooner with her convictions: "My soul failed when he spoke; his words melted me when he said, My head is wet with dew; and yet, wretch that I was, I lay still, and made excuses, and did not open to him." The smothering and stifling of our convictions is a thing that will be very bitter in the reflection, when God opens our eyes. Sometimes the word has not its effect immediately upon the heart, but it melts it afterwards, upon second thoughts. My soul now melted because of his words which he had spoken before. (3.) She did not go to bed again, but went in pursuit of him: I sought him; I called him. She might have saved herself this labour if she would but have bestirred herself when he first called; but we cut ourselves out a great deal of work, and create ourselves a great deal of trouble, by our own slothfulness and carelessness in improving our opportunities. Yet it is her praise that, when her beloved has withdrawn, she continues seeking him; her desires toward him are made more strong, and her enquiries after him more solicitous, by his withdrawings. She calls him by prayer, calls after him, and begs of him to return; and she not only prays but uses means, she seeks him in the ways wherein she used to find him. (4.) Yet still she missed of him: I could not find him; he gave me no answer. She had no evidence of his favour, no sensible comforts, but was altogether in the dark, and in doubt concerning his love towards her. Note, There are those who have a true love for Christ, and yet have not immediate answers to their prayers for his smiles; but he gives them an equivalent if he strengthens them with the strength in their souls to continue seeking him, Ps. cxxxviii. 3. St. Paul could not prevail for the removing of the thorn in the flesh, but was answered with grace sufficient for him. (5.) She was ill-treated by the watchmen; They found me; they smote me; they wounded me, v. 7. They took her for a lewd woman (because she went about the streets at that time of night, when they were walking their rounds), and beat her accordingly. Disconsolate saints are taken for sinners, and are censured and reproached as such. Thus Hannah, when she was praying in the bitterness of her soul, was wounded and smitten by Eli, one of the prime watchmen, when he said to her, How long wilt thou be drunken? so counting her a daughter of Belial, 1 Sam. i. 14, 15. It is no new thing for those that are of the loyal loving subjects of Zion's King to be misrepresented by the watchmen of Zion, as enemies or scandals to his kingdom; they could not abuse and persecute them but by putting them into an ill name. Some apply it to those ministers who, though watchmen by office, yet misapply the word to awakened consciences, and through unskillfulness, or contempt of their griefs, add affliction to the afflicted, and make the hearts of the righteous sad whom God would not have made sad (Ezek. xiii. 22), discouraging those who ought to be encouraged and talking to the grief of those whom God has wounded, Ps. lix. 26. Those watchmen were bad enough that could not, or would not, assist the spouse in her enquiries after her beloved (ch. iii. 3); but these were much worse, that hindered her with their severe and uncharitable censures, smote her and wounded her with their reproaches, and though they were the keepers of the wall of Jerusalem, as if they had been the breakers of it, took away her veil, from her rudely and barbarously, as if it had been only a pretence of modesty, but a cover of the contrary. Those whose outward appearances are all good, and who yet are invidiously condemned and run down as hypocrites, have reason to complain, as the spouse here, of the taking away of their veil from them. (6.) When she was disabled by the abuses the watchmen gave her to prosecute her enquiry herself she gave charge to those about her to assist her in the enquiry (v. 8): I charge you, O you daughters of Jerusalem! all my friends and acquaintance, if you find my beloved, it may be you may meet with him before I shall, what shall you tell him? so some read. "Speak a good word for me; tell him that I am sick of love." Observe here, [1.] What her condition was. She loved Jesus Christ to such a degree that his absence made her sick, extremely sick, she could not bear it, and she was in pain for his return as a woman in travail, as Ahab for Naboth's vineyard, which he so passionately coveted. This is a sickness which is a sign of a healthy constitution of soul, and will certainly end well, a sickness that will not be death, but life. It is better to be sick of love to Christ than at ease in love to the world. (2.) What course she took in this condition. She did not sink into despair, and conclude that she should die of her disease, but she sent after her beloved; she asked the advice of her neighbours, and begged their prayers for her, that they would intercede with him on her behalf. "Tell him, though I was careless, and foolish, and slothful, and rose not up so soon as I should have done to open to him, yet I love him; he knows all things, he knows that I do. Represent me to him as sincere, though in many instances coming short of my duty; nay, represent me to him as sincere, though in many instances coming short of my duty; nay, represent me as an object of his pity, that he may have compassion on me and help me." She does not bid them tell him how the watchmen had abused her; how unrighteous soever they were in it, she acknowledges that the Lord is righteous, and therefore bears it patiently. "But tell him that I am wounded with love to him." Gracious souls are more sensible of Christ's withdrawings than of any other trouble whatsoever. Languet amaus, non languet amor-- The lover languishes, but not his love. Adam Clarke: Commentary on the Bible - 1831 5:3: I have put off my coat - The bride must have been in a dream or in much disorder of mind to have made the frivolous excuses here mentioned. The words relate to the case of a person who had gone to take rest on his bed. As they wore nothing but sandals, they were obliged to wash their feet previously to their lying down. I have washed my feet, taken off my clothes, and am gone to bed: I cannot therefore be disturbed. A Hindoo always washes his feet before he goes to bed. If called from his bed, he often makes this excuse, I shall daub my feet; and the excuse is reasonable, as the floors are of earth; and they do not wear shoes in the house - Ward. Song of Solomon (Canticles) 5:4 Albert Barnes: Notes on the Bible - 1834 5:3: She makes trivial excuses, as one in a dream. Song of Solomon (Canticles) 5:4 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 5:3: have put: Pro 3:28, Pro 13:4, Pro 22:13; Mat 25:5, Mat 26:38-43; Luk 11:7; Rom 7:22, Rom 7:23 I have washed: As the Orientals only wear sandals, they are obliged to wash their feet pRev_iously to their lying down. Hence a Hindoo, if called from his bed, often makes his excuse that he shall daub his feet. Song of Solomon (Canticles) 5:4 Carl Friedrich Keil and Franz Delitzsch 3 I have put off my dress, How shall I put it on again? I have washed my feet, How shall I defile them again? She now lies unclothed in bed. כּתּנת is the χιτών worn next to the body, from כתן, linen (diff. from the Arab. ḳuṭun, cotton, whence French coton, calico = cotton-stuff). She had already washed her feet, from which it is supposed that she had throughout the day walked barefooted, - how (איככה, how? both times with the tone on the penult.; (Note: That it has the tone on the penult., like כּכה, e.g., Song 5:9, is in conformity with the paragog. nature of .ה The tone, however, when the following word in close connection begins with ,א goes to the ult., Esther 7:6. That this does not occur in איך אל, is explained from the circumstance that the word has the disjunctive Tifcha. But why not in איך אט? I think it is for the sake of the rhythm. Pinsker, Einl. p. 184, seeks to change the accentuation in order that the penult. accent might be on the second איך, but that is not necessary. Cf. Ps 137:7.) cf. איכה, where ? Song 1:7) should she again put on her dress, which she had already put off and laid aside (פּשׁט)? why should she soil (אטנּפם, relating to the fem. רגלי, for אטנפן) again her feet, that had been washed clean? Shulamith is here brought back to the customs as well as to the home of her earlier rural life; but although she should thus have been enabled to reach a deeper and more lively consciousness of the grace of the king, who stoops to an equality with her, yet she does not meet his love with an equal requital. She is unwilling for his sake to put herself to trouble, or to do that which is disagreeable to her. It cannot be thought that such an interview actually took place; and yet what she here dreamed had not only inward reality, but also full reality. For in a dream, that which is natural to us or that which belongs to our very constitution becomes manifest, and much that is kept down during our waking hours by the power of the will, by a sense of propriety, and by the activities of life, comes to light during sleep; for fancy then stirs up the ground of our nature and brings it forth in dreams, and thus exposes us to ourselves in such a way as oftentimes, when we waken, to make us ashamed and alarmed. Thus it was with Shulamith. In the dream it was inwardly manifest that she had lost her first love. She relates it with sorrow; for scarcely had she rejected him with these unworthy deceitful pretences when she comes to herself again. Geneva 1599 I have put off my (d) coat; how shall I put it on? I have washed my feet; how shall I defile them? (d) The spouse confesses her nakedness, and that of herself she has nothing, or seeing that she is once made clean she promises not to defile herself again. John Gill I have put off my coat,.... In order to lie down on her bed at night, and take her ease; meaning her conversation garments, which she had not been careful of to keep, but had betook herself to carnal ease and rest, and was off her watch and guard, Neh 4:23; and being at ease, and free from trouble, affliction, and persecution, was unwilling to arise and go with her beloved, lest she should meet with the same trials and sufferings as before, for the sake of him and his Gospel; which may be greatly the sense of her next words; how shall I put it on? which suggests an apprehension of difficulty in doing it, it being easier to drop the performance of duty than to take it up again; and shows slothfulness and sluggishness, being loath and not knowing how to bring herself to it; and an aversion of the carnal and fleshly part unto it; yea, as if she thought it was unreasonable in Christ to desire it of her, when it was but her reasonable service; or as if she imagined it was dangerous, and would be detrimental to her rest, and prejudicial to her health; I have washed my feet; as persons used to do when come off of a journey, and about to go to bed (e), being weary; as she was of spiritual exercises, and of the observance of ordinances and duties, and so betook herself to carnal ease, and from which being called argues, how shall I defile them? by rising out of bed, and treading on the floor, and going to the door to let her beloved in; as if hearkening to the voice of Christ, obeying his commands, and taking every proper step to enjoy communion with him, would be a defiling her; whereas it was the reverse of these that did it: from the whole it appears, that not only these excuses were idle and frivolous, but sinful; she slighted the means Christ made use of to awaken her, by calling and knocking; she sinned against light and knowledge, sleeping on, when she knew it was the voice of her beloved; she acted a disingenuous part in inviting Christ into his garden, and then presently fell asleep; and then endeavoured to shift the blame from herself, as if she was no ways culpable, but what was desired was either difficult, or unreasonable, or unlawful; she appears guilty of great ingratitude, and discovers the height of folly in preferring her present ease to the company of Christ. (e) Homer. Odyss. 19. v. 317. John Wesley My coat - My day clothes, as persons use to do when they go to rest. How - It is inconvenient and troublesome to do it at this time. Washed my feet - Which the eastern people commonly did when they went to bed. Robert Jamieson, A. R. Fausset and David Brown Trivial excuses (Lk 14:18). coat--rather, the inmost vest, next the skin, taken off before going to bed. washed . . . feet--before going to rest, for they had been soiled, from the Eastern custom of wearing sandals, not shoes. Sloth (Lk 11:7) and despondency (Deut 7:17-19).
5:35:3: Մերկացա՛յ զպատմուճան իմ, զիա՞րդ ագանիցիմ զնա. լուացի զոտս իմ, զիա՞րդ աղտեղացուցից զնոսա[8688]։ [8688] Ոմանք. Զիա՞րդ զգեցայց զնա... զիա՞րդ աղտեղացուցանեմ զնա։ 3 «Ես հանել եմ իմ պատմուճանը, ինչպէ՞ս հագնեմ այն. ես լուացել եմ իմ ոտքերը, ինչպէ՞ս կեղտոտեմ դրանք: 3 Իմ պատմուճանս հաներ եմ, Զանիկա ի՞նչպէս հագնիմ։Ոտքերս լուացեր եմ, Զանոնք ի՞նչպէս աղտոտեմ։ ^[79]Հարսնն ասէ զայս ինչ.`` Մերկացայ զպատմուճան իմ, զիա՞րդ ագանիցիմ զնա. լուացի զոտս իմ, զիա՞րդ աղտեղացուցից զնոսա: 5:3: Մերկացա՛յ զպատմուճան իմ, զիա՞րդ ագանիցիմ զնա. լուացի զոտս իմ, զիա՞րդ աղտեղացուցից զնոսա[8688]։ [8688] Ոմանք. Զիա՞րդ զգեցայց զնա... զիա՞րդ աղտեղացուցանեմ զնա։ 3 «Ես հանել եմ իմ պատմուճանը, ինչպէ՞ս հագնեմ այն. ես լուացել եմ իմ ոտքերը, ինչպէ՞ս կեղտոտեմ դրանք: 3 Իմ պատմուճանս հաներ եմ, Զանիկա ի՞նչպէս հագնիմ։Ոտքերս լուացեր եմ, Զանոնք ի՞նչպէս աղտոտեմ։ zohrab-1805▾ eastern-1994▾ western am▾	5:35:3 Я скинула хитон мой; как же мне опять надевать его? Я вымыла ноги мои; как же мне марать их? 5:4 ἀδελφιδός αδελφιδος of me; mine ἀπέστειλεν αποστελλω send off / away χεῖρα χειρ hand αὐτοῦ αυτος he; him ἀπὸ απο from; away τῆς ο the ὀπῆς οπη opening καὶ και and; even ἡ ο the κοιλία κοιλια insides; womb μου μου of me; mine ἐθροήθη θροεω perturbed ἐπ᾿ επι in; on αὐτόν αυτος he; him 5:4 דֹּודִ֗י dôḏˈî דֹּוד beloved one שָׁלַ֤ח šālˈaḥ שׁלח send יָדֹו֙ yāḏˌô יָד hand מִן־ min- מִן from הַ ha הַ the חֹ֔ר ḥˈōr חֹר hole וּ û וְ and מֵעַ֖י mēʕˌay מֵעִים bowels הָמ֥וּ hāmˌû המה make noise עָלָֽיו׃ ʕālˈāʸw עַל upon 5:4. dilectus meus misit manum suam per foramen et venter meus intremuit ad tactum eiusMy beloved put his hand through the key hole, and my bowels were moved at his touch. 5:4. My beloved put his hand through the window, and my inner self was moved by his touch. 5:4. My beloved put in his hand by the hole [of the door], and my bowels were moved for him. 4. My beloved put in his hand by the hole , and my heart was moved for him. 5:3 I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them: 5:3 Я скинула хитон мой; как же мне опять надевать его? Я вымыла ноги мои; как же мне марать их? 5:4 ἀδελφιδός αδελφιδος of me; mine ἀπέστειλεν αποστελλω send off / away χεῖρα χειρ hand αὐτοῦ αυτος he; him ἀπὸ απο from; away τῆς ο the ὀπῆς οπη opening καὶ και and; even ἡ ο the κοιλία κοιλια insides; womb μου μου of me; mine ἐθροήθη θροεω perturbed ἐπ᾿ επι in; on αὐτόν αυτος he; him 5:4 דֹּודִ֗י dôḏˈî דֹּוד beloved one שָׁלַ֤ח šālˈaḥ שׁלח send יָדֹו֙ yāḏˌô יָד hand מִן־ min- מִן from הַ ha הַ the חֹ֔ר ḥˈōr חֹר hole וּ û וְ and מֵעַ֖י mēʕˌay מֵעִים bowels הָמ֥וּ hāmˌû המה make noise עָלָֽיו׃ ʕālˈāʸw עַל upon 5:4. dilectus meus misit manum suam per foramen et venter meus intremuit ad tactum eius My beloved put his hand through the key hole, and my bowels were moved at his touch. 5:4. My beloved put his hand through the window, and my inner self was moved by his touch. 5:4. My beloved put in his hand by the hole [of the door], and my bowels were moved for him. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 5:4: My beloved put in his hand - If it were a real scene, which is mentioned in this and the two following verses, it must refer, from the well-known use of the metaphors, to matrimonial endearments. Or, it may refer to his attempts to open the door, when she hesitated to arise, on the grounds mentioned Sol 5:3. But this also bears every evidence of a dream. Song of Solomon (Canticles) 5:5 Albert Barnes: Notes on the Bible - 1834 5:4: Put in his hand - Through (literally "from") the hole (of the lock), in order to raise the pins by which the bolt was fastened. The Oriental lock is a hollow piece of wood attached to the doorpost, into which a sliding-bolt is made to run. As soon as the bolt has been driven home a number of pins drop into holes prepared in it for their reception. To raise these pins, and so enable the bolt to be withdrawn, is to unfasten the lock. This is commonly done by means of the key (literally "opener"), but may often be accomplished by the fingers if dipped in paste or some other adhesive substance. For such a purpose the beloved inserts his fingers here anointed with the costly unguent, which will presently distil on those of the bride when she rises to open to him. Song of Solomon (Canticles) 5:5 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 5:4: put: Sol 1:4; Psa 110:3; Act 16:14; Co2 8:1, Co2 8:2, Co2 8:16; Phi 2:13 my bowels: Gen 43:30; Kg1 3:26; Isa 26:8, Isa 26:9; Jo1 3:16, Jo1 3:17 for him: or (as some read) in me Song of Solomon (Canticles) 5:5 Carl Friedrich Keil and Franz Delitzsch 4 My beloved stretched his hand through the opening, And my heart was moved for him. חוּר, (Note: Cf. the Arab. ghawr (ghôr), as a sinking of the earth, and khawr (khôr), as a breaking through, and, as it were, a piercing. The mouth of a river is also called khôr, because there the sea breaks into the riv.) from the verb חוּר, in the sense of to break through (R. חר, whence also חרז, Song 1:10, and חרם, Arab. kharam, part. broken through, e.g., of a lattice-window), signifies foramen, a hole, also caverna (whence the name of the Troglodytes, חרי, and the Haurn, חורן), here the loophole in the door above (like khawkht, the little door for the admission of individuals in the street or house-door). It does not properly mean a window, but a part of the door pierced through at the upper part of the lock of the door (the door-bolt). מן־החור is understood from the standpoint of one who is within; "by the opening from without to within," thus "through the opening;" stretching his hand through the door-opening as if to open the door, if possible, by the pressing back of the lock from within, he shows how greatly he longed after Shulamith. And she was again very deeply moved when she perceived this longing, which she had so coldly responded to: the interior of her body, with the organs which, after the bibl. idea, are the seat of the tenderest emotions, or rather, in which they reflect themselves, both such as are agreeable and such as are sorrowful, groaned within her, - an expression of deep sympathy so common, that "the sounding of the bowels," Is 63:15, an expression used, and that anthropopathically of God Himself, is a direct designation of sympathy or inner participation. The phrase here wavers between עליו and עלי (thus, e.g., Nissel, 1662). Both forms are admissible. It is true we say elsewhere only naphshi 'ālai, ruhi 'ālai, libbi 'ālai, for the Ego distinguishes itself from its substance (cf. System d. bibl. Psychologie, p. 151f.); meai 'alai, instead of bi (בּקרבּ), would, however, be also explained from this, that the bowels are meant, not anatomically, but as psychical organs. But the old translators (lxx, Targ., Syr., Jerome, Venet.) rendered עליו, which rests on later MS authority (vid., Norzi, and de Rossi), and is also more appropriate: her bowels are stirred, viz., over him, i.e., on account of him (Alkabez: בעבורו). As she will now open to him, she is inwardly more ashamed, as he has come so full of love and longing to make her glad. John Gill My beloved put in his hand by the hole of the door,.... To remove the bolt or bar which kept him from entering in. By the "door" is meant the door of her heart, which was in a great measure shut against Christ, through the prevalence of corruption; and the "hole" in it shows that it was not entirely shut up, there was a little love broke out from her to him; a little light broke in from him upon her; but her heart was much narrowed and straitened, her grace low in exercise, yet there were some faith, some love, &c. wherefore Christ takes the advantage of the little hole or crevice there was, and "put in his hand"; which is to be understood of powerful and efficacious grace, and the exertion of it on her; which is as necessary to awake a drowsy saint, and reclaim a backsliding professor, and to quicken to the exercise of grace, and performance of duty, as to the conversion of a sinner, Acts 11:22; and this is a proof of the greatness of Christ's love to his church; that notwithstanding her rude carriage to him, he does not utterly forsake her, but left something behind that wrought upon her; as well as of his mighty power, in that what calls, knocks, raps, good words, and melting language, could not do, his hand did at once; and my bowels were moved for him; the passions of her soul; her grief and sorrow for sin, in using him in so ill a manner; her shame for being guilty of such ingratitude; her fear lest he should utterly depart from her; her love, which had been chill and cold, now began to kindle and appear in flames; her heart, and the desires of it, were in motion towards him; and a hearty concern appeared that he should be used so unfriendly by her; that his company and communion with him should be slighted, who had so greatly loved her, and endured so much for her; other effects follow. John Wesley By the hole - He assayed to open the door. When his word would not prevail, his spirit, which is called the finger of God, Lk 11:20, wrought inwardly upon my conscience. Were moved - With compassion for him and his sufferings, and with affection to him. Robert Jamieson, A. R. Fausset and David Brown A key in the East is usually a piece of wood with pegs in it corresponding to small holes in a wooden bolt within, and is put through a hole in the door, and thus draws the bolt. So Jesus Christ "puts forth His hand (namely, His Spirit, Ezek 3:14), by (Hebrew, 'from,' so in Song 2:9) the hole"; in "chastening" (Ps 38:2; Rev_ 3:14-22, singularly similar to this passage), and other unexpected ways letting Himself in (Lk 22:61-62). bowels . . . moved for him--It is His which are first troubled for us, and which cause ours to be troubled for Him (Jer 31:20; Hos 11:8).
5:45:4: Եղբօրորդին իմ ձգեաց զձեռն իւր ընդ պատուհանն, եւ որովայն իմ խռովեցա՛ւ ՚ի նա[8689]։ [8689] Ոմանք. Եղբօրորդի իմ յառեաց զձեռն իւր ընդ ծակոյն։ Ուր Ոսկան. ընդ ծակոյկն։ 4 Իմ սիրեցեալը ձեռքը ձգեց պատուհանից, եւ որովայնս սարսռաց նրա համար: 4 Իմ սիրականս իր ձեռքը ծակէն երկնցուց Ու անոր համար իմ աղիքս գալարուեցաւ։ ^[80]Եղբօրորդին իմ ձգեաց զձեռն իւր ընդ պատուհանն, եւ որովայն իմ խռովեցաւ ի նա: 5:4: Եղբօրորդին իմ ձգեաց զձեռն իւր ընդ պատուհանն, եւ որովայն իմ խռովեցա՛ւ ՚ի նա[8689]։ [8689] Ոմանք. Եղբօրորդի իմ յառեաց զձեռն իւր ընդ ծակոյն։ Ուր Ոսկան. ընդ ծակոյկն։ 4 Իմ սիրեցեալը ձեռքը ձգեց պատուհանից, եւ որովայնս սարսռաց նրա համար: 4 Իմ սիրականս իր ձեռքը ծակէն երկնցուց Ու անոր համար իմ աղիքս գալարուեցաւ։ zohrab-1805▾ eastern-1994▾ western am▾	5:45:4 Возлюбленный мой протянул руку свою сквозь скважину, и внутренность моя взволновалась от него. 5:5 ἀνέστην ανιστημι stand up; resurrect ἐγὼ εγω I ἀνοῖξαι ανοιγω open up τῷ ο the ἀδελφιδῷ αδελφιδος of me; mine χεῖρές χειρ hand μου μου of me; mine ἔσταξαν σταζω myrrh δάκτυλοί δακτυλος finger μου μου of me; mine σμύρναν σμυρνα.1 myrrh πλήρη πληρης full ἐπὶ επι in; on χεῖρας χειρ hand τοῦ ο the κλείθρου κλειθρον bar 5:5 קַ֥מְתִּֽי qˌamtˈî קום arise אֲנִ֖י ʔᵃnˌî אֲנִי i לִ li לְ to פְתֹּ֣חַ fᵊttˈōₐḥ פתח open לְ lᵊ לְ to דֹודִ֑י ḏôḏˈî דֹּוד beloved one וְ wᵊ וְ and יָדַ֣י yāḏˈay יָד hand נָֽטְפוּ־ nˈāṭᵊfû- נטף drop מֹ֗ור mˈôr מֹר myrrh וְ wᵊ וְ and אֶצְבְּעֹתַי֙ ʔeṣbᵊʕōṯˌay אֶצְבַּע finger מֹ֣ור mˈôr מֹר myrrh עֹבֵ֔ר ʕōvˈēr עבר pass עַ֖ל ʕˌal עַל upon כַּפֹּ֥ות kappˌôṯ כַּף palm הַ ha הַ the מַּנְעֽוּל׃ mmanʕˈûl מַנְעוּל lock 5:5. surrexi ut aperirem dilecto meo manus meae stillaverunt murra digiti mei pleni murra probatissimaI arose up to open to my beloved: my hands dropped with myrrh, and my fingers were full of the choicest myrrh. 5:5. I rose up in order to open to my beloved. My hands dripped with myrrh, and my fingers were full of the finest myrrh. 5:5. I rose up to open to my beloved; and my hands dropped [with] myrrh, and my fingers [with] sweet smelling myrrh, upon the handles of the lock. 5. I rose up to open to my beloved; and my hands dropped with myrrh, and my fingers with liquid myrrh, upon the handles of the bolt. 5:4 My beloved put in his hand by the hole [of the door], and my bowels were moved for him: 5:4 Возлюбленный мой протянул руку свою сквозь скважину, и внутренность моя взволновалась от него. 5:5 ἀνέστην ανιστημι stand up; resurrect ἐγὼ εγω I ἀνοῖξαι ανοιγω open up τῷ ο the ἀδελφιδῷ αδελφιδος of me; mine χεῖρές χειρ hand μου μου of me; mine ἔσταξαν σταζω myrrh δάκτυλοί δακτυλος finger μου μου of me; mine σμύρναν σμυρνα.1 myrrh πλήρη πληρης full ἐπὶ επι in; on χεῖρας χειρ hand τοῦ ο the κλείθρου κλειθρον bar 5:5 קַ֥מְתִּֽי qˌamtˈî קום arise אֲנִ֖י ʔᵃnˌî אֲנִי i לִ li לְ to פְתֹּ֣חַ fᵊttˈōₐḥ פתח open לְ lᵊ לְ to דֹודִ֑י ḏôḏˈî דֹּוד beloved one וְ wᵊ וְ and יָדַ֣י yāḏˈay יָד hand נָֽטְפוּ־ nˈāṭᵊfû- נטף drop מֹ֗ור mˈôr מֹר myrrh וְ wᵊ וְ and אֶצְבְּעֹתַי֙ ʔeṣbᵊʕōṯˌay אֶצְבַּע finger מֹ֣ור mˈôr מֹר myrrh עֹבֵ֔ר ʕōvˈēr עבר pass עַ֖ל ʕˌal עַל upon כַּפֹּ֥ות kappˌôṯ כַּף palm הַ ha הַ the מַּנְעֽוּל׃ mmanʕˈûl מַנְעוּל lock 5:5. surrexi ut aperirem dilecto meo manus meae stillaverunt murra digiti mei pleni murra probatissima I arose up to open to my beloved: my hands dropped with myrrh, and my fingers were full of the choicest myrrh. 5:5. I rose up in order to open to my beloved. My hands dripped with myrrh, and my fingers were full of the finest myrrh. 5:5. I rose up to open to my beloved; and my hands dropped [with] myrrh, and my fingers [with] sweet smelling myrrh, upon the handles of the lock. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 5:5: My hands dropped with myrrh - It was a custom among the Romans, as Brissonius, Isidore, and others relate, to conduct the bride to the house of the bridegroom with lighted torches; and those who brought her anointed the door-posts with fragant oils, whence the name uxor, or as it was formerly written unxor, for a wife or married woman, because of the anointing which took place on the occasion; for sometimes the bride herself anointed the door-posts, and sometimes those who brought her; probably both at the same time. The same custom might have existed among the Jews. See Vossius' Etymologicon. Song of Solomon (Canticles) 5:7 Albert Barnes: Notes on the Bible - 1834 5:5: Sweet smelling myrrh - Or (as in the margin) "running myrrh," that which first and spontaneously exudes, i. e., the freshest, finest myrrh. Even in withdrawing he has left this token of his unchanged love. Song of Solomon (Canticles) 5:8 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 5:5: rose: Sol 5:2; Luk 12:36; Eph 3:17; Rev 3:20 my hands: Sol 5:13, Sol 3:6, Sol 4:13, Sol 4:14; Co2 7:7, Co2 7:9-11 sweet smelling: Heb. passing, or running about Song of Solomon (Canticles) 5:6 Carl Friedrich Keil and Franz Delitzsch 5 I arose to open to my beloved, And my hands dropped with myrrh, And my fingers with liquid myrrh, On the handle of the bolt. The personal pron. אני stands without emphasis before the verb which already contains it; the common language of the people delights in such particularity. The Book of Hosea, the Ephraimite prophet's work, is marked by such a style. עבר מור, with which the parallel clause goes beyond the simple mōr, is myrrh flowing over, dropping out of itself, i.e., that which breaks through the bark of the balsamodendron myrrha, or which flows out if an incision is made in it; myrrha stacte, of which Pliny (xii. 35) says: cui nulla praefertur, otherwise דּרור מר, from דּרר, to gush out, to pour itself forth in rich jets. He has come perfumed as if for a festival, and the costly ointment which he brought with him has dropped on the handles of the bolts (מנעוּל, keeping locked, after the form מלבּוּשׁ, drawing on), viz., the inner bolt, which he wished to withdraw. A classical parallel is found in Lucretius, iv. 1171: "At lacrimans exclusus amator limina saepe Floribus et sertis operit postesque superbos Unguit amaracino" ... Bttch. here puts to Hitzig the question, "Did the shepherd, the peasant of Engedi, bring with him oil of myrrh?" Rejecting this reasonable explanation, he supposes that the Shulamitess, still in Solomon's care, on rising up quickly dipped her hand in the oil of myrrh, that she might refresh her beloved. She thus had it near her before her bed, as a sick person her decoction. The right answer was, that the visitant by night is not that imaginary personage, but it is Solomon. She had dreamed that he stood before her door and knocked. But finding no response, he again in a moment withdrew, when it was proved that Shulamith did not requite his love and come forth to meet it in its fulness as she ought. Geneva 1599 I rose up to open to my beloved; and my hands flowed [with] myrrh, and my (e) fingers [with] sweet smelling myrrh, upon the handles of the lock. (e) The spouse who should be anointed by Christ will not find him if she thinks to anoint him with her good works. John Gill I rose up to open to my beloved,.... As soon as touched by the hand of mighty grace, she not only resolved to rise, but actually rose, and that directly, not being easy to lie any longer on her bed of carnal security; being now made heartily and thoroughly willing to let in her beloved, who she supposed was still at the door; but in that she was mistaken; however she met with a rich experience of his grace and goodness; and my hands dropped with myrrh, and my fingers with sweet smelling myrrh, upon the handles of the lock; when she put her hand upon it to draw it back, and let her beloved in; the myrrh, which he had gathered, Song 5:1, and left there when he put in his hand at the hole of the door: the allusion seems to be to lovers shut out, who used to cover the threshold of the door with flowers, and anoint the door posts with sweet smelling ointment (f): as by the "door" is meant the heart of the church, so by the "lock", which fastened and kept it shut, unbelief may be designed; and by the "handles" of it lukewarmness and sluggishness, which strengthen unbelief, and keep the heart closer shut against Christ; and by her "hands" and "fingers", faith in exercise, attended with the fruits of it, attempting to draw back the lock of unbelief; which while the church was trying to do, she met with some fresh experience of the grace of Christ: her "hands and fingers dropped with sweet smelling myrrh, passing" or "current" (g); such as weeps and drops from the tree of itself, and, being liquid, runs upon and overflows the hands and fingers; and being excellent and valuable, is passing or current as money; and the odour of it diffusive, it passes afar off: now this is either to be understood of myrrh brought by the church, a pot of ointment of it to anoint her beloved with, who had been long waiting at her door in the night season, to refresh him with it; and this pot being broke unawares, or designedly, or being in a panic her hands shook, the myrrh run over her hands and fingers as she was drawing back the lock; which may denote that her grace was now in exercise and on the flow, in great abundance; which put her on her duty, and which became odorous and acceptable to Christ: or it may signify myrrh brought and left there by Christ; and may express the abundance of grace from him, communicated by him, to draw and allure her to him, to supple and soften her hard heart, to take off the stiffness of her will, and the rustiness of her affections, and make the lock of unbelief draw back easier, and so open a way for himself into her heart; and to excite grace in her, her faith and love, and cause her to come forth in exercise on him: and her hands and fingers "dropping" herewith shows that all the grace a believer has is from Christ, from whom, in the way of his duty, he receives a large measure of it: while the church was on her bed of sloth there was no flow of sweet smelling myrrh; but, now she is up and doing her duty, her hands and fingers are overflowed with it. (f) "At lachrymans exclusus amator,----posteisque superbos unguit amaracino", Lucret. l. 4. prope finem. (g) "myrrham transeuntem", Pagninus, Montanus, &c. "probam", Tigurine version; "lachrymantem", Bochart; "quam Dioscorides vocat Myrrham Galiraeam". John Wesley I rose - I went forth to receive him. Dropped - With oil or ointment made of myrrh, which dropped from the bridegroom's hand upon the door in great abundance, when he put it into the hole of the door, and consequently upon her hands and fingers when she touched the door to open it. By which she signifies, that Christ, though he withdrew himself from her, yet left a sweet savour behind him. The handles - Heb. with myrrh passing or flowing upon the handles of the lock, which place the bridegroom had touched when he attempted to open it. Robert Jamieson, A. R. Fausset and David Brown dropped with myrrh--The best proof a bride could give her lover of welcome was to anoint herself (the back of the hands especially, as being the coolest part of the body) profusely with the best perfumes (Ex 30:23; Esther 2:12; Prov 7:17); "sweet-smelling" is in the Hebrew rather, "spontaneously exuding" from the tree, and therefore the best. She designed also to anoint Him, whose "head was filled with the drops of night" (Lk 24:1). The myrrh typifies bitter repentance, the fruit of the Spirit's unction (2Cor 1:21-22). handles of the lock--sins which closed the heart against Him.
5:55:5: Յարեա՛յ ես ՚ի բանալ եղբօրորդւոյ իմոյ։ Ձեռք իմ կաթեցուցին զմուռս. եւ մատունք իմ զմուռս լցեալս[8690] [8690] Ոմանք. Եւ մատունք իմ լցան զմըռսովք։ 5 Վեր կացայ դուռը բացելու իմ սիրեցեալի համար. իմ ձեռքերից զմուռս կաթեց, եւ իմ մատներից զմուռսը լցուեց փականի բռնակի վրայ: 5 Ես ելայ, որ իմ սիրականիս բանամ դուռը Ու ձեռքերէս զմուռս ու իմ մատներէս ընտիր զմուռս կաթեցին՝ Փականքը բռնելու տեղին վրայ։ Յարեայ ես ի բանալ ^[81]եղբօրորդւոյ իմոյ. ձեռք իմ կաթեցուցին զմուռս, եւ մատունք իմ զմուռս լցեալս ի վերայ ձեռաց փակաղակին: 5:5: Յարեա՛յ ես ՚ի բանալ եղբօրորդւոյ իմոյ։ Ձեռք իմ կաթեցուցին զմուռս. եւ մատունք իմ զմուռս լցեալս[8690] [8690] Ոմանք. Եւ մատունք իմ լցան զմըռսովք։ 5 Վեր կացայ դուռը բացելու իմ սիրեցեալի համար. իմ ձեռքերից զմուռս կաթեց, եւ իմ մատներից զմուռսը լցուեց փականի բռնակի վրայ: 5 Ես ելայ, որ իմ սիրականիս բանամ դուռը Ու ձեռքերէս զմուռս ու իմ մատներէս ընտիր զմուռս կաթեցին՝ Փականքը բռնելու տեղին վրայ։ zohrab-1805▾ eastern-1994▾ western am▾	5:55:5 Я встала, чтобы отпереть возлюбленному моему, и с рук моих капала мирра, и с перстов моих мирра капала на ручки замка. 5:6 ἤνοιξα ανοιγω open up ἐγὼ εγω I τῷ ο the ἀδελφιδῷ αδελφιδος of me; mine ἀδελφιδός αδελφιδος of me; mine παρῆλθεν παρερχομαι pass; transgress ψυχή ψυχη soul μου μου of me; mine ἐξῆλθεν εξερχομαι come out; go out ἐν εν in λόγῳ λογος word; log αὐτοῦ αυτος he; him ἐζήτησα ζητεω seek; desire αὐτὸν αυτος he; him καὶ και and; even οὐχ ου not εὗρον ευρισκω find αὐτόν αυτος he; him ἐκάλεσα καλεω call; invite αὐτόν αυτος he; him καὶ και and; even οὐχ ου not ὑπήκουσέν υπακουω listen to μου μου of me; mine 5:6 פָּתַ֤חְתִּֽי pāṯˈaḥtˈî פתח open אֲנִי֙ ʔᵃnˌî אֲנִי i לְ lᵊ לְ to דֹודִ֔י ḏôḏˈî דֹּוד beloved one וְ wᵊ וְ and דֹודִ֖י ḏôḏˌî דֹּוד beloved one חָמַ֣ק ḥāmˈaq חמק turn away עָבָ֑ר ʕāvˈār עבר pass נַפְשִׁי֙ nafšˌî נֶפֶשׁ soul יָֽצְאָ֣ה yˈāṣᵊʔˈā יצא go out בְ vᵊ בְּ in דַבְּרֹ֔ו ḏabbᵊrˈô דבר push back בִּקַּשְׁתִּ֨יהוּ֙ biqqaštˈîhû בקשׁ seek וְ wᵊ וְ and לֹ֣א lˈō לֹא not מְצָאתִ֔יהוּ mᵊṣāṯˈîhû מצא find קְרָאתִ֖יו qᵊrāṯˌiʸw קרא call וְ wᵊ וְ and לֹ֥א lˌō לֹא not עָנָֽנִי׃ ʕānˈānî ענה answer 5:6. pessulum ostii aperui dilecto meo at ille declinaverat atque transierat anima mea liquefacta est ut locutus est quaesivi et non inveni illum vocavi et non respondit mihiI opened the bolt of my door to my beloved: but he had turned aside, and was gone. My soul melted when he spoke: I sought him, and found him not: I called, and he did not answer me. 5:6. I opened the bolt of my door to my beloved. But he had turned aside and had gone away. My soul melted when he spoke. I sought him, and did not find him. I called, and he did not answer me. 5:6. I opened to my beloved; but my beloved had withdrawn himself, [and] was gone: my soul failed when he spake: I sought him, but I could not find him; I called him, but he gave me no answer. 6. I opened to my beloved; but my beloved had withdrawn himself, was gone. My soul had failed me when he spake: I sought him, but I could not find him; I called him, but he gave me no answer. 5:5 I rose up to open to my beloved; and my hands dropped [with] myrrh, and my fingers [with] sweet smelling myrrh, upon the handles of the lock: 5:5 Я встала, чтобы отпереть возлюбленному моему, и с рук моих капала мирра, и с перстов моих мирра капала на ручки замка. 5:6 ἤνοιξα ανοιγω open up ἐγὼ εγω I τῷ ο the ἀδελφιδῷ αδελφιδος of me; mine ἀδελφιδός αδελφιδος of me; mine παρῆλθεν παρερχομαι pass; transgress ψυχή ψυχη soul μου μου of me; mine ἐξῆλθεν εξερχομαι come out; go out ἐν εν in λόγῳ λογος word; log αὐτοῦ αυτος he; him ἐζήτησα ζητεω seek; desire αὐτὸν αυτος he; him καὶ και and; even οὐχ ου not εὗρον ευρισκω find αὐτόν αυτος he; him ἐκάλεσα καλεω call; invite αὐτόν αυτος he; him καὶ και and; even οὐχ ου not ὑπήκουσέν υπακουω listen to μου μου of me; mine 5:6 פָּתַ֤חְתִּֽי pāṯˈaḥtˈî פתח open אֲנִי֙ ʔᵃnˌî אֲנִי i לְ lᵊ לְ to דֹודִ֔י ḏôḏˈî דֹּוד beloved one וְ wᵊ וְ and דֹודִ֖י ḏôḏˌî דֹּוד beloved one חָמַ֣ק ḥāmˈaq חמק turn away עָבָ֑ר ʕāvˈār עבר pass נַפְשִׁי֙ nafšˌî נֶפֶשׁ soul יָֽצְאָ֣ה yˈāṣᵊʔˈā יצא go out בְ vᵊ בְּ in דַבְּרֹ֔ו ḏabbᵊrˈô דבר push back בִּקַּשְׁתִּ֨יהוּ֙ biqqaštˈîhû בקשׁ seek וְ wᵊ וְ and לֹ֣א lˈō לֹא not מְצָאתִ֔יהוּ mᵊṣāṯˈîhû מצא find קְרָאתִ֖יו qᵊrāṯˌiʸw קרא call וְ wᵊ וְ and לֹ֥א lˌō לֹא not עָנָֽנִי׃ ʕānˈānî ענה answer 5:6. pessulum ostii aperui dilecto meo at ille declinaverat atque transierat anima mea liquefacta est ut locutus est quaesivi et non inveni illum vocavi et non respondit mihi I opened the bolt of my door to my beloved: but he had turned aside, and was gone. My soul melted when he spoke: I sought him, and found him not: I called, and he did not answer me. 5:6. I opened the bolt of my door to my beloved. But he had turned aside and had gone away. My soul melted when he spoke. I sought him, and did not find him. I called, and he did not answer me. 5:6. I opened to my beloved; but my beloved had withdrawn himself, [and] was gone: my soul failed when he spake: I sought him, but I could not find him; I called him, but he gave me no answer. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 5:6: but my: Psa 30:7; Isa 8:17, Isa 12:1, Isa 50:2, Isa 54:6-8; Hos 5:6, Hos 5:15; Mat 15:22-28; Rev 3:19 my soul: Sol 5:2, Sol 5:4; Gen 42:28; Sa2 16:10; Psa 69:3, Psa 77:3; Isa 57:16; Mat 26:75; Mar 14:72; Luk 22:61, Luk 22:62 I sought: Sol 3:1, Sol 3:2; Sa1 28:6; Psa 22:1, Psa 22:2, Psa 28:1, Psa 80:4, Psa 88:9-14; Isa 58:2-4, Isa 58:7-9; Lam 3:8; Zac 7:13 Song of Solomon (Canticles) 5:7 Carl Friedrich Keil and Franz Delitzsch 6 I opened to my beloved; And my beloved had withdrawn, was gone: My soul departed when he spake - I sought him, and found him not; I called him, and he answered me not. As the disciples at Emmaus, when the Lord had vanished from the midst of them, said to one another: Did not our heart burn within us when He spake with us? so Shulamith says that when he spake, i.e., sought admission to her, she was filled with alarm, and almost terrified to death. Love-ecstasy (ἐκστῆναι, as contrast to γενέσθαι ἐν ἑαυτῷ) is not here understood, for in such a state she would have flown to meet him; but a sinking of the soul, such as is described by Terence (And. I 5. 16): "Oratio haec me miseram exanimavit metu." The voice of her beloved struck her heart; but in the consciousness that she had estranged herself from him, she could not openly meet him and offer empty excuses. But now she recognises it with sorrow that she had not replied to the deep impression of his loving words; and seeing him disappear without finding him, she calls after him whom she had slighted, but he answers her not. The words: "My soul departed when he spake," are the reason why she now sought him and called upon him, and they are not a supplementary remark (Zckl.); nor is there need for the correction of the text בּדברו, which should mean: (my soul departed) when he turned his back (Ewald), or, behind him (Hitz., Bttch.), from דּבר = (Arab.) dabara, tergum vertere, praeterire, - the Heb. has the word דּביר, the hinder part, and as it appears, דּבּר, to act from behind (treacherously) and destroy, 2Chron 22:10; cf. under Gen 34:13, but not the Kal דּבר, in that Arab. signification. The meaning of חמק has been hit upon by Aquila (ἔκλινεν), Symmachus (ἀπονεύσας), and Jerome (declinaverat); it signifies to turn aside, to take a different direction, as the Hithpa. Jer 31:22 : to turn oneself away; cf. חמּוּקים, turnings, bendings, Song 7:2. חבק and אבק (cf. Gen 32:25), Aethiop. ḥaḳafa, Amhar. aḳafa (reminding us of נקץ, Hiph. הקּיף), are usually compared; all of these, however, signify to "encompass;" but חמק does not denote a moving in a circle after something, but a half circular motion away from something; so that in the Arab. the prevailing reference to fools, aḥamḳ, does not appear to proceed from the idea of closeness, but of the oblique direction, pushed sideways. Turning himself away, he proceeded farther. In vain she sought him; she called without receiving any answer. ענני is the correct pausal form of ענני, vid., under Ps 118:5. But something worse than even this seeking and calling in vain happened to her. John Gill I opened to my beloved,.... Which was what he desired, and was done in virtue of his putting in his hand by the hole of the door; or by the exertion of his efficacious grace, working in her both to will and to do, without which it would not have been done; namely, her heart dilated, the desires and affections of her soul enlarged towards Christ, and every grace drawn forth and exercised on him; and though the heart of a believer is sometimes shut to Christ, yet when it is opened, it is only patent to him; the church thought Christ was still at the door, and might be the more confirmed in it by what she found on the handles of the lock; but lo her mistake, but my beloved had withdrawn himself, and was gone: a sad disappointment this! she expected to have seen him, and been received in his arms and embraced in his bosom; but instead of that, he was gone out of sight and hearing: this withdrawing was to chastise her for her former carriage, and to show her more the evil of her sin, and his resentment of it; to try the truth and strength of her grace to inflame her love the more, and sharpen her desires after his presence, to prize it more when she had it, and be careful not to lose it: her using two words of the same import, "he turned himself" (h), and was gone, signifies that he was really gone, and not in her imagination only; and that he was gone suddenly, at an unawares, and, as she might fear, would never return; and these words being without a copulative, "had withdrawn himself, he was gone", show her haste in speaking, the confusion she was in, thee strength of her passion, the greatness of her disappointment and sorrow; it is as if she was represented wringing her hands and crying, He is gone, he is gone, he is gone; my soul failed when he spake; or "went out" (i); not out of her body, but she fell into a swoon, and was as one dead; for a while; and this was "at" or "through his word" (k), as it may be rendered; through what he said when he turned about and departed, expressing his resentment at her behavior; or rather at the remembrance of his kind and tender language he used when he first called her to arise, "saying, open to me, my sister, my spouse", &c. Song 5:2; and when she called to mind how sadly she had slighted and neglected him, it cut her to the heart, and threw her into this fainting fit; I sought him, but I could not find him; in the public ordinances of his house; See Gill on Song 3:2; I called him, but he gave me no answer; called him by his name as she went along the streets and broad ways of the city, where she supposed he might be; praying aloud, and most earnestly and fervently, that he would return to her; but had no answer, at least not immediately, and thus be treated her in the same manner she had treated him; he had called to her and she disregarded him, and now she calls to him, and he takes no notice of her; but this was not in a way of vindictive wrath and punishment, as in Prov 1:24; but of chastisement and correction. (h) "verteret se", Pagninus; "circuerat", Montanus. (i) Sept. "egressa est", Pagninus, Montanus, Marckius. (k) , Sept. "in loquela ejus", Marckius. John Wesley With - drawn - Denied me his comfortable presence, as a just punishment for my former neglect. Faded - Heb. went out of me: I fainted and was ready to die away, for those endearing expressions related, Song 5:2, which then I did not heed. I sought - By diligent enquiry and importunate prayer. Robert Jamieson, A. R. Fausset and David Brown withdrawn--He knocked when she was sleeping; for to have left her then would have ended in the death sleep; He withdraws now that she is roused, as she needs correction (Jer 2:17, Jer 2:19), and can appreciate and safely bear it now, which she could not then. "The strong He'll strongly try" (1Cor 10:13). when he spake--rather, "because of His speaking"; at the remembrance of His tender words (Job 29:2-3; Ps 27:13; Ps 142:7), or till He should speak. no answer-- (Job 23:3-9; Job 30:20; Job 34:29; Lam 3:44). Weak faith receives immediate comfort (Lk 8:44, Lk 8:47-48); strong faith is tried with delay (Mt 15:22-23).
5:65:6: ՚ի վերայ ձեռաց փակաղակին։ Բացի՛ ես եղբօրորդւոյ իմոյ. եղբօրորդի իմ անց, եւ ոգի իմ ե՛լ ընդ բանի նորա։ Խնդրեցի զնա՝ եւ ո՛չ գտի. կոչեցի զնա՝ եւ ո՛չ ետ ինձ ձայն[8691]։ [8691] ՚Ի լուս՛՛. ՚Ի վերայ դրանց փակաղակին. համաձայն ոմանց ՚ի բնաբ՛՛։ Ուր եւս ոմանք. կոչեցի զնա յանուանէ, եւ ո՛չ լուաւ ինձ։ 6 Ես բացեցի դուռն իմ սիրեցեալի համար, բայց նա գնացել էր արդէն, եւ խելքս մաղուեց նրա խօսքի համար: Փնտռեցի նրան, բայց չգտայ, կանչեցի նրան, բայց ձայն չտուեց ինձ: 6 Ես իմ սիրականիս բացի, Բայց իմ սիրականս քաշուեր գացեր էր։Երբ անիկա կը խօսէր, իմ հոգիս նուաղեցաւ։Զանիկա փնտռեցի, բայց չգտայ։Զանիկա կանչեցի, բայց ինծի պատասխան չտուաւ։ Բացի ես ^[82]եղբօրորդւոյ իմոյ. ^[83]եղբօրորդի իմ ^[84]անց, եւ ոգի իմ ել ընդ բանի նորա: Խնդրեցի զնա` եւ ոչ գտի, կոչեցի զնա` եւ ոչ ետ ինձ ձայն: 5:6: ՚ի վերայ ձեռաց փակաղակին։ Բացի՛ ես եղբօրորդւոյ իմոյ. եղբօրորդի իմ անց, եւ ոգի իմ ե՛լ ընդ բանի նորա։ Խնդրեցի զնա՝ եւ ո՛չ գտի. կոչեցի զնա՝ եւ ո՛չ ետ ինձ ձայն[8691]։ [8691] ՚Ի լուս՛՛. ՚Ի վերայ դրանց փակաղակին. համաձայն ոմանց ՚ի բնաբ՛՛։ Ուր եւս ոմանք. կոչեցի զնա յանուանէ, եւ ո՛չ լուաւ ինձ։ 6 Ես բացեցի դուռն իմ սիրեցեալի համար, բայց նա գնացել էր արդէն, եւ խելքս մաղուեց նրա խօսքի համար: Փնտռեցի նրան, բայց չգտայ, կանչեցի նրան, բայց ձայն չտուեց ինձ: 6 Ես իմ սիրականիս բացի, Բայց իմ սիրականս քաշուեր գացեր էր։Երբ անիկա կը խօսէր, իմ հոգիս նուաղեցաւ։Զանիկա փնտռեցի, բայց չգտայ։Զանիկա կանչեցի, բայց ինծի պատասխան չտուաւ։ zohrab-1805▾ eastern-1994▾ western am▾	5:65:6 Отперла я возлюбленному моему, а возлюбленный мой повернулся и ушел. Души во мне не стало, когда он говорил; я искала его и не находила его; звала его, и он не отзывался мне. 5:7 εὕροσάν ευρισκω find με με me οἱ ο the φύλακες φυλαξ guard οἱ ο the κυκλοῦντες κυκλοω encircle; surround ἐν εν in τῇ ο the πόλει πολις city ἐπάταξάν πατασσω pat; impact με με me ἐτραυμάτισάν τραυματιζω traumatize με με me ἦραν αιρω lift; remove τὸ ο the θέριστρόν θεριστρον of me; mine ἀπ᾿ απο from; away ἐμοῦ εμου my φύλακες φυλαξ guard τῶν ο the τειχέων τειχος wall 5:7 מְצָאֻ֧נִי mᵊṣāʔˈunî מצא find הַ ha הַ the שֹּׁמְרִ֛ים ššōmᵊrˈîm שׁמר keep הַ ha הַ the סֹּבְבִ֥ים ssōvᵊvˌîm סבב turn בָּ bā בְּ in † הַ the עִ֖יר ʕˌîr עִיר town הִכּ֣וּנִי hikkˈûnî נכה strike פְצָע֑וּנִי fᵊṣāʕˈûnî פצע squeeze נָשְׂא֤וּ nāśᵊʔˈû נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] רְדִידִי֙ rᵊḏîḏˌî רְדִיד wrapper מֵֽ mˈē מִן from עָלַ֔י ʕālˈay עַל upon שֹׁמְרֵ֖י šōmᵊrˌê שׁמר keep הַ ha הַ the חֹמֹֽות׃ ḥōmˈôṯ חֹומָה wall 5:7. invenerunt me custodes qui circumeunt civitatem percusserunt me vulneraverunt me tulerunt pallium meum mihi custodes murorumThe keepers that go about the city found me: they struck me: and wounded me: the keepers of the walls took away my veil from me. 5:7. The keepers who circulate through the city found me. They struck me, and wounded me. The keepers of the walls took my veil away from me. 5:7. The watchmen that went about the city found me, they smote me, they wounded me; the keepers of the walls took away my veil from me. 7. The watchmen that go about the city found me, they smote me, they wounded me; the keepers of the walls took away my mantle from me. 5:6 I opened to my beloved; but my beloved had withdrawn himself, [and] was gone: my soul failed when he spake: I sought him, but I could not find him; I called him, but he gave me no answer: 5:6 Отперла я возлюбленному моему, а возлюбленный мой повернулся и ушел. Души во мне не стало, когда он говорил; я искала его и не находила его; звала его, и он не отзывался мне. 5:7 εὕροσάν ευρισκω find με με me οἱ ο the φύλακες φυλαξ guard οἱ ο the κυκλοῦντες κυκλοω encircle; surround ἐν εν in τῇ ο the πόλει πολις city ἐπάταξάν πατασσω pat; impact με με me ἐτραυμάτισάν τραυματιζω traumatize με με me ἦραν αιρω lift; remove τὸ ο the θέριστρόν θεριστρον of me; mine ἀπ᾿ απο from; away ἐμοῦ εμου my φύλακες φυλαξ guard τῶν ο the τειχέων τειχος wall 5:7 מְצָאֻ֧נִי mᵊṣāʔˈunî מצא find הַ ha הַ the שֹּׁמְרִ֛ים ššōmᵊrˈîm שׁמר keep הַ ha הַ the סֹּבְבִ֥ים ssōvᵊvˌîm סבב turn בָּ bā בְּ in † הַ the עִ֖יר ʕˌîr עִיר town הִכּ֣וּנִי hikkˈûnî נכה strike פְצָע֑וּנִי fᵊṣāʕˈûnî פצע squeeze נָשְׂא֤וּ nāśᵊʔˈû נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] רְדִידִי֙ rᵊḏîḏˌî רְדִיד wrapper מֵֽ mˈē מִן from עָלַ֔י ʕālˈay עַל upon שֹׁמְרֵ֖י šōmᵊrˌê שׁמר keep הַ ha הַ the חֹמֹֽות׃ ḥōmˈôṯ חֹומָה wall 5:7. invenerunt me custodes qui circumeunt civitatem percusserunt me vulneraverunt me tulerunt pallium meum mihi custodes murorum The keepers that go about the city found me: they struck me: and wounded me: the keepers of the walls took away my veil from me. 5:7. The keepers who circulate through the city found me. They struck me, and wounded me. The keepers of the walls took my veil away from me. 5:7. The watchmen that went about the city found me, they smote me, they wounded me; the keepers of the walls took away my veil from me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 5:7: Took away my veil - They tore it off rudely, to discover who she was. See on Sol 5:2 (note). To tear the veil signifies, in Eastern phrase, to deflower or dishonor a woman. Song of Solomon (Canticles) 5:8 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 5:7: watchmen: Sol 3:3; Isa 6:10, Isa 6:11; Hos 9:7, Hos 9:8; Act 20:29, Act 20:30; Co2 11:13 they smote: Psa 141:5; Hos 6:5; Joh 16:2; Act 26:9, Act 26:10; Phi 3:6; Rev 17:5, Rev 17:6 the keepers: Sol 8:11; Isa 62:6; Mat 21:33-41, Mat 23:2, Mat 23:29-36 took: Luk 6:22; Act 5:40, Act 5:41; Co1 4:10-13; Heb 11:36, Heb 11:37, Heb 12:2; Pe1 4:14-16 Song of Solomon (Canticles) 5:8 Carl Friedrich Keil and Franz Delitzsch 7 The watchmen who go about in the city found me, They beat me, wounded me; My upper garment took away from me, The watchmen of the walls. She sought her beloved, not "in the midbar" (open field), nor "in the kepharim" (villages), but בעיר, "in the city," - a circumstance which is fatal to the shepherd-hypothesis here, as in the other dream. There in the city she is found by the watchmen who patrol the city, and have their proper posts on the walls to watch those who approach the city and depart from it (cf. Is 62:6). These rough, regardless men, - her story returns at the close like a palindrome to those previously named, - who judge only according to that which is external, and have neither an eye nor a heart for the sorrow of a loving soul, struck (הכה, from נכה, to pierce, hit, strike) and wounded (פּצע, R. פץ, to divide, to inflict wounds in the flesh) the royal spouse as a common woman, and so treated her, that, in order to escape being made a prisoner, she was constrained to leave her upper robe in their hands (Gen 39:12). This upper robe, not the veil which at Song 4:1, Song 4:3 we found was called tsammā, is called רדיד. Aben Ezra compares with it the Arab. ridâ, a plaid-like over-garment, which was thrown over the shoulders and veiled the upper parts of the body. But the words have not the same derivation. The ridâ has its name from its reaching downward, - probably from the circumstance that, originally, it hung down to the feet, so that one could tread on it; but the (Heb.) redid (in Syr. the dalmatica of the deacons), from רדד, Hiph., 3Kings 6:32, Targ., Talm., Syr., רדד, to make broad and thin, as expansum, i.e., a thin and light upper robe, viz., over the cuttoněth, 3a. The lxx suitably translates it here and at Gen 24:65 (hatstsaiph, from tsa'aph, to lay together, to fold, to make double or many-fold) by θέριστρον, a summer overdress. A modern painter, who represents Shulamith as stripped naked by the watchmen, follows his own sensual taste, without being able to distinguish between tunica and pallium; for neither Luther, who renders by schleier (veil), nor Jerome, who has pallium (cf. the saying of Plautus: tunica propior pallio est), gives any countenance to such a freak of imagination. The city watchmen tore from off her the upper garment, without knowing and without caring to know what might be the motive and the aim of this her nocturnal walk. Geneva 1599 The (f) watchmen that went about the city found me, they smote me, they wounded me; the keepers of the walls took away my veil from me. (f) These are the false teachers who wound the conscience with their traditions. John Gill The watchmen that went about the city, found me,.... Of the city and the watchmen in it, and of their finding the church; see Gill on Song 3:2; See Gill on Song 3:3; they smote me, they wounded me; taking her for a night walker, they gave her ill words and hard blows this was not very becoming watchmen to use those of the city in this manner; for, as Plato (l) says, keepers of cities should be mild and gentle towards their own, but to enemies rough and severe: if these were true ministers of Christ, this they did by reproaching her for and upbraiding her with her lukewarmness and unkindness to Christ, sharply reproving her for them; and, instead of comforting her with the doctrines of grace, cut and wounded her with the terrors of the law; or else hearing some sweet discourses from them concerning the person and grace of Christ, her heart was smitten and wounded therewith; and hence she charges the daughters of Jerusalem, in Song 5:8, that if they found her beloved, that they would tell him, that she was "sick of" or "wounded with love": but as they rather appear to be false teachers, since the church would have shunned them, nor did she make any application to them, nor any inquiry of them about her beloved, and met with cruel and unkind usage from them, they may be said to smite and wounded her by their false doctrines and scandalous lives, by the divisions they made, and by the censures and reproaches they cast upon her, the odious names they gave her, and by stirring up the civil magistrates against her; all which agree with antichristian ministers; the keepers of the walls took away my veil from me; there were two sorts of watchmen in a city, one that went about to see that all was right and safe within; and others placed on the walls of it, who kept their stand, and whose business it was to give notice of an enemy approaching, and to defend the city from outward attacks upon it; and such are the ministers of the word, Is 62:6; but here false teachers are meant as before, as appears from their abuse of the church, taking away her veil from her, such as women wore for ornament, or as a sign of modesty or as a token of subjection to their husbands, Is 3:23, Gen 24:65; and may here design either their falsely accusing her good conduct, which was her outward covering; or their attempt to take away from her the doctrine of Christ's imputed righteousness, which is her covering, the wedding garment, the nuptial robe, as Gregory Nyssene (m) calls the veil here: and such a veil was given by the bridegroom with the Romans, and was called "flammeum", from its being of a flame colour (n), either yellow or red, expressive of the blushing modesty of the newly married bride (o); and the like custom might obtain with the Jews. (l) De Legibus, l. 2. p. 602. (m) Homil. 12. in Cant. p. 651. (n) "Non timidum nuptae leviter tinctura padorem, lutea demissos velarunt flammea vultus", Lucan. Pharsal. l. 2. v. 360, 361. Vid. Plin. Nat. Hist. l. 21. c. 8. "Uti tibi corycio glomerarem flammea luto", Virgil. Cyris. Vid. Barthii ad Claudian. Fescen. Ode 4. v. 4. (o) Vid. Chartarium de Imag. Deorurn, p. 84, 89. & Kipping. Antiqu. Roman. l. 4. c. 2. p. 693, 694. John Wesley Watch - men - The governors of the church, who, though by their place they are obliged to comfort the faithful, do frequently discourage them. Smote - With bitter calumnies and persecutions. The keepers - The same with the watchmen, whose office it is to keep the gates and walls of the city. My vine - Which was an ornament of her sex, and an ensign of her relation to Christ. And so the taking of this veil away, signifies their contemptuous usage of her, and endeavours to represent her, as one that had no relation to Christ. Robert Jamieson, A. R. Fausset and David Brown watchmen--historically, the Jewish priests, &c. (see on Song 5:2); spiritually, ministers (Is 62:6; Heb 13:17), faithful in "smiting" (Psalm 141. 5), but (as she leaves them, v. 8) too harsh; or, perhaps, unfaithful; disliking her zeal wherewith she sought Jesus Christ, first, with spiritual prayer, "opening" her heart to Him, and then in charitable works "about the city"; miscalling it fanaticism (Is 66:5), and taking away her veil (the greatest indignity to an Eastern lady), as though she were positively immodest. She had before sought Him by night in the streets, under strong affection (Song 3:2-4), and so without rebuff from "the watchmen," found Him immediately; but now after sinful neglect, she encounters pain and delay. God forgives believers, but it is a serious thing to draw on His forgiveness; so the growing reserve of God towards Israel observable in Judges, as His people repeat their demands on His grace.
5:75:7: Գտին զիս պահապանքն որ շրջէին ՚ի քաղաքին. հարին եւ վիրաւորեցին զիս. հանին յինէն զխլայն իմ պահապանք պարսպացն[8692]։ [8692] Ոմանք. Պահապանք պարսպացն որ շր՛՛... առին զխլայն իմ յինէն։ 7 Ինձ գտան քաղաքում շրջող պահապանները, խփեցին եւ վիրաւորեցին ինձ, իսկ պարիսպների պահակները քօղս հանեցին իմ վրայից: 7 Քաղաքին մէջ պտըտող պահապանները զիս գտան, Զարկին վիրաւորեցին զիս։Պարսպին պահապանները քօղս վրայէս վերցուցին։ Գտին զիս պահապանքն որ շրջէին ի քաղաքին, հարին եւ վիրաւորեցին զիս. հանին յինէն զխլայն իմ պահապանք պարսպացն: 5:7: Գտին զիս պահապանքն որ շրջէին ՚ի քաղաքին. հարին եւ վիրաւորեցին զիս. հանին յինէն զխլայն իմ պահապանք պարսպացն[8692]։ [8692] Ոմանք. Պահապանք պարսպացն որ շր՛՛... առին զխլայն իմ յինէն։ 7 Ինձ գտան քաղաքում շրջող պահապանները, խփեցին եւ վիրաւորեցին ինձ, իսկ պարիսպների պահակները քօղս հանեցին իմ վրայից: 7 Քաղաքին մէջ պտըտող պահապանները զիս գտան, Զարկին վիրաւորեցին զիս։Պարսպին պահապանները քօղս վրայէս վերցուցին։ zohrab-1805▾ eastern-1994▾ western am▾	5:75:7 Встретили меня стражи, обходящие город, избили меня, изранили меня; сняли с меня покрывало стерегущие стены. 5:8 ὥρκισα ορκιζω put on / under oath; administer an oath ὑμᾶς υμας you θυγατέρες θυγατηρ daughter Ιερουσαλημ ιερουσαλημ Jerusalem ἐν εν in ταῖς ο the δυνάμεσιν δυναμις power; ability καὶ και and; even ἐν εν in ταῖς ο the ἰσχύσεσιν ισχυς force τοῦ ο the ἀγροῦ αγρος field ἐὰν εαν and if; unless εὕρητε ευρισκω find τὸν ο the ἀδελφιδόν αδελφιδος of me; mine τί τις.1 who?; what? ἀπαγγείλητε απαγγελλω report αὐτῷ αυτος he; him ὅτι οτι since; that τετρωμένη τιτρωσκω love εἰμὶ ειμι be ἐγώ εγω I 5:8 הִשְׁבַּ֥עְתִּי hišbˌaʕtî שׁבע swear אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] בְּנֹ֣ות bᵊnˈôṯ בַּת daughter יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem אִֽם־ ʔˈim- אִם if תִּמְצְאוּ֙ timṣᵊʔˌû מצא find אֶת־ ʔeṯ- אֵת [object marker] דֹּודִ֔י dôḏˈî דֹּוד beloved one מַה־ mah- מָה what תַּגִּ֣ידוּ taggˈîḏû נגד report לֹ֔ו lˈô לְ to שֶׁ še שַׁ [relative] חֹולַ֥ת ḥôlˌaṯ חלה become weak אַהֲבָ֖ה ʔahᵃvˌā אֲהָבָה love אָֽנִי׃ ʔˈānî אֲנִי i 5:8. adiuro vos filiae Hierusalem si inveneritis dilectum meum ut nuntietis ei quia amore langueoI adjure you, O daughters of Jerusalem, if you find my beloved, that you tell him that I languish with love. 5:8. I bind you by oath, O daughters of Jerusalem, if you find my beloved, announce to him that I languish through love. 5:8. I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I [am] sick of love. 8. I adjure you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I am sick of love. 5:7 The watchmen that went about the city found me, they smote me, they wounded me; the keepers of the walls took away my veil from me: 5:7 Встретили меня стражи, обходящие город, избили меня, изранили меня; сняли с меня покрывало стерегущие стены. 5:8 ὥρκισα ορκιζω put on / under oath; administer an oath ὑμᾶς υμας you θυγατέρες θυγατηρ daughter Ιερουσαλημ ιερουσαλημ Jerusalem ἐν εν in ταῖς ο the δυνάμεσιν δυναμις power; ability καὶ και and; even ἐν εν in ταῖς ο the ἰσχύσεσιν ισχυς force τοῦ ο the ἀγροῦ αγρος field ἐὰν εαν and if; unless εὕρητε ευρισκω find τὸν ο the ἀδελφιδόν αδελφιδος of me; mine τί τις.1 who?; what? ἀπαγγείλητε απαγγελλω report αὐτῷ αυτος he; him ὅτι οτι since; that τετρωμένη τιτρωσκω love εἰμὶ ειμι be ἐγώ εγω I 5:8 הִשְׁבַּ֥עְתִּי hišbˌaʕtî שׁבע swear אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] בְּנֹ֣ות bᵊnˈôṯ בַּת daughter יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem אִֽם־ ʔˈim- אִם if תִּמְצְאוּ֙ timṣᵊʔˌû מצא find אֶת־ ʔeṯ- אֵת [object marker] דֹּודִ֔י dôḏˈî דֹּוד beloved one מַה־ mah- מָה what תַּגִּ֣ידוּ taggˈîḏû נגד report לֹ֔ו lˈô לְ to שֶׁ še שַׁ [relative] חֹולַ֥ת ḥôlˌaṯ חלה become weak אַהֲבָ֖ה ʔahᵃvˌā אֲהָבָה love אָֽנִי׃ ʔˈānî אֲנִי i 5:8. adiuro vos filiae Hierusalem si inveneritis dilectum meum ut nuntietis ei quia amore langueo I adjure you, O daughters of Jerusalem, if you find my beloved, that you tell him that I languish with love. 5:8. I bind you by oath, O daughters of Jerusalem, if you find my beloved, announce to him that I languish through love. 5:8. I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I [am] sick of love. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 5:8: I am sick of love - "I am exceedingly concerned for his absence; and am distressed on account of my thoughtless carriage towards him." The latter clause may be well translated, "What should ye tell him?" Why, "that I am sick of love." This ends the transactions of the third day and night. Song of Solomon (Canticles) 5:9 Albert Barnes: Notes on the Bible - 1834 5:8: The bride, now awake, is seeking her beloved. The dream of his departure and her feelings under it have symbolized a real emotion of her waking heart. Song of Solomon (Canticles) 5:9 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 5:8: charge: Sol 2:7, Sol 8:4 if ye: Rom 15:30; Gal 6:1, Gal 6:2; Jam 5:16 that ye: Heb. what ye I am: Psa 42:1-3, Psa 63:1-3, Psa 77:1-3, Psa 119:81-83 Song of Solomon (Canticles) 5:9 Carl Friedrich Keil and Franz Delitzsch All this Shulamith dreamed; but the painful feeling of repentance, of separation and misapprehension, which the dream left behind, entered as deeply into her soul as if it had been an actual external experience. Therefore she besought the daughters of Jerusalem: 8 I adjure you, ye daughters of Jerusalem, If ye find my beloved, - What shall ye then say to him? "That I am sick of love." That אם is here not to be interpreted as the negative particle of adjuration (Bttch.), as at Song 2:7; Song 3:5, at once appears from the absurdity arising from such an interpretation. The or. directa, following "I adjure you," can also begin (Num 5:19.) with the usual אם, which is followed by its conclusion. Instead of "that ye say to him I am sick of love," she asks the question: What shall ye say to him: and adds the answer: quod aegra sum amore, or, as Jerome rightly renders, in conformity with the root-idea of חלה: quia amore langueo; while, on the other hand, the lxx: ὃτι τετροομένη (saucia) ἀγάπης ἐγώ εἰμι, as if the word were חללת, from חלל. The question proposed, with its answer, inculcates in a naive manner that which is to be said, as one examines beforehand a child who has to order something. She turns to the daughters of Jerusalem, because she can presuppose in them, in contrast with those cruel watchmen, a sympathy with her love-sorrow, on the ground of their having had similar experiences. They were also witnesses of the origin of this covenant of love, and graced the marriage festival by their sympathetic love. Geneva 1599 I charge you, (g) O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I [am] sick with love. (g) She asks of them who are godly (as the law and salvation should come out of Zion and Jerusalem) that they would direct her to Christ. John Gill I charge you, O daughters of Jerusalem,.... Young converts, as before observed; who, upon the hideous outcry the church made in the streets, came to her to know what was the matter, whom she addressed as after related; this shows the humility and condescension of the church, in desiring the assistance of weaker saints in her present case, and her earnestness and resolution to make use of all ways and means she could to find her beloved; and it becomes saints to be assisting to one another; and conversation with one another, even with weak believers, is often useful. And these the church "adjures", or "causes to swear" (p); charged them on oath, as they would answer it to God; which shows the strength of her love, her sincerity, and seriousness in her inquiry after him: if ye find my beloved; who had but little knowledge of him, and communion with him, since at present he was yet to be found by them; and it was possible, notwithstanding, that they might find him before she did, as Christ showed himself to Mary Magdalene, before he did to the disciples. The charge she gave them is, that ye tell him that I am sick of love; or, "what shall ye", or "should ye tell him?" (q) not her blows and wounds, the injuries and affronts she had received from the watchmen and keepers of the wall; nor many things, only this one thing, which was most on her heart, uppermost in her mind, and under which she must die, if not relieved, "tell him that I am sick of love"; and that for him, through his absence, and her eager longing after him, and the discoveries of his love to her; and which, though not incurable, nor a sickness unto death, for Christ suffers none to die through love to him, yet is a very painful one; and is to be known by a soul's panting after Christ, and its prodigious jealousy of his love, and by its carefulness, diligence, and industry, to enjoy the manifestations of it. Of this love sickness; see Gill on Song 2:5. (p) Sept. "adjuro", V. L. Pagninus, &c. (q) "quid narrabitis ei?" Pagninus, Michaelis; "quid indicabitis ei?" Montanus, Marckius. John Wesley O daughters - The church having passed the watchmen, proceeds in the pursuit of her beloved, and enquires of every particular believer whom she meets concerning him. Tell him - That I am ready to faint for want of his presence. Robert Jamieson, A. R. Fausset and David Brown She turns from the unsympathizing watchmen to humbler persons, not yet themselves knowing Him, but in the way towards it. Historically, His secret friends in the night of His withdrawal (Lk 23:27-28). Inquirers may find ("if ye find") Jesus Christ before she who has grieved His Spirit finds Him again. tell--in prayer (Jas 5:16). sick of love--from an opposite cause (Song 2:5) than through excess of delight at His presence; now excess of pain at His absence.
5:85:8: Երդմնեցուցից զձեզ դստերք Երուսաղեմի՝ ՚ի զօրութիւնս եւ ՚ի հաստատութիւնս ագարակի, եթէ գտանիցէք զեղբօրորդին իմ պատմեսջի՛ք նմա, եթէ կաթոգին եմ ես ՚ի սէր քո։ Դստերքն Երուսաղեմի եւ պահապանք պարսպացն հարցանեն զհարսն[8693]. [8693] Ոմանք. Երդմնեցուցանեմ զձեզ դս՛՛... ՚ի զօրութիւնս եւ յուժգնութիւնս անդաստանի, եթէ գտա՛՛... եթէ խանդակաթ եմ ՚ի սէր. կամ՝ կաթոգի եմ ես։ 8 Երդուեցէ՛ք, ո՛վ Երուսաղէմի դուստրեր, հողի ու հանդի զօրութեան վրայ, եթէ դուք գտնէք իմ սիրեցեալին, կը պատմէք նրան, որ ես այրւում եմ նրա սիրուց»: Երուսաղէմի աղջիկները եւ պարիսպների պահապանները հարցնում են Հարսին. 8 Ո՛վ Երուսաղէմի աղջիկներ, ձեզ կ’երդմնցնեմ, Եթէ իմ սիրականս գտնէք, Անոր ըսէք, թէ ես իր սիրով կը նուաղիմ։ Երդմնեցուցանեմ զձեզ, դստերք Երուսաղեմի, ^[85]ի զօրութիւնս եւ ի հաստատութիւնս ագարակի,`` եթէ գտանիցէք ^[86]զեղբօրորդին իմ` պատմեսջիք նմա, եթէ խանդակաթ եմ ես ի սէր քո: 5:8: Երդմնեցուցից զձեզ դստերք Երուսաղեմի՝ ՚ի զօրութիւնս եւ ՚ի հաստատութիւնս ագարակի, եթէ գտանիցէք զեղբօրորդին իմ պատմեսջի՛ք նմա, եթէ կաթոգին եմ ես ՚ի սէր քո։ Դստերքն Երուսաղեմի եւ պահապանք պարսպացն հարցանեն զհարսն[8693]. [8693] Ոմանք. Երդմնեցուցանեմ զձեզ դս՛՛... ՚ի զօրութիւնս եւ յուժգնութիւնս անդաստանի, եթէ գտա՛՛... եթէ խանդակաթ եմ ՚ի սէր. կամ՝ կաթոգի եմ ես։ 8 Երդուեցէ՛ք, ո՛վ Երուսաղէմի դուստրեր, հողի ու հանդի զօրութեան վրայ, եթէ դուք գտնէք իմ սիրեցեալին, կը պատմէք նրան, որ ես այրւում եմ նրա սիրուց»: Երուսաղէմի աղջիկները եւ պարիսպների պահապանները հարցնում են Հարսին. 8 Ո՛վ Երուսաղէմի աղջիկներ, ձեզ կ’երդմնցնեմ, Եթէ իմ սիրականս գտնէք, Անոր ըսէք, թէ ես իր սիրով կը նուաղիմ։ zohrab-1805▾ eastern-1994▾ western am▾	5:85:8 Заклинаю вас, дщери Иерусалимские: если вы встретите возлюбленного моего, что скажете вы ему? что я изнемогаю от любви. 5:9 τί τις.1 who?; what? ἀδελφιδός αδελφιδος of you; your ἀπὸ απο from; away ἀδελφιδοῦ αδελφιδος the καλὴ καλος fine; fair ἐν εν in γυναιξίν γυνη woman; wife τί τις.1 who?; what? ἀδελφιδός αδελφιδος of you; your ἀπὸ απο from; away ἀδελφιδοῦ αδελφιδος since; that οὕτως ουτως so; this way ὥρκισας ορκιζω put on / under oath; administer an oath ἡμᾶς ημας us 5:9 מַה־ mah- מָה what דֹּודֵ֣ךְ dôḏˈēḵ דֹּוד beloved one מִ mi מִן from דֹּ֔וד ddˈôḏ דֹּוד beloved one הַ ha הַ the יָּפָ֖ה yyāfˌā יָפֶה beautiful בַּ ba בְּ in † הַ the נָּשִׁ֑ים nnāšˈîm אִשָּׁה woman מַה־ mah- מָה what דֹּודֵ֣ךְ dôḏˈēḵ דֹּוד beloved one מִ mi מִן from דֹּ֔וד ddˈôḏ דֹּוד beloved one שֶׁ še שַׁ [relative] כָּ֖כָה kkˌāḵā כָּכָה thus הִשְׁבַּעְתָּֽנוּ׃ hišbaʕtˈānû שׁבע swear 5:9. qualis est dilectus tuus ex dilecto o pulcherrima mulierum qualis est dilectus tuus ex dilecto quia sic adiurasti nosWhat manner of one is thy beloved of the beloved, O thou most beautiful among women? what manner of one is thy beloved of the beloved, that thou hast so adjured us? 5:9. Chorus to Bride: What kind of beloved is your beloved, O most beautiful among women? What kind of beloved is your beloved, so that you would bind us by oath? 5:9. What [is] thy beloved more than [another] beloved, O thou fairest among women? what [is] thy beloved more than [another] beloved, that thou dost so charge us? 9. What is thy beloved more than beloved, O thou fairest among women? what is thy beloved more than beloved, that thou dost so adjure us? 5:8 I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I [am] sick of love: 5:8 Заклинаю вас, дщери Иерусалимские: если вы встретите возлюбленного моего, что скажете вы ему? что я изнемогаю от любви. 5:9 τί τις.1 who?; what? ἀδελφιδός αδελφιδος of you; your ἀπὸ απο from; away ἀδελφιδοῦ αδελφιδος the καλὴ καλος fine; fair ἐν εν in γυναιξίν γυνη woman; wife τί τις.1 who?; what? ἀδελφιδός αδελφιδος of you; your ἀπὸ απο from; away ἀδελφιδοῦ αδελφιδος since; that οὕτως ουτως so; this way ὥρκισας ορκιζω put on / under oath; administer an oath ἡμᾶς ημας us 5:9 מַה־ mah- מָה what דֹּודֵ֣ךְ dôḏˈēḵ דֹּוד beloved one מִ mi מִן from דֹּ֔וד ddˈôḏ דֹּוד beloved one הַ ha הַ the יָּפָ֖ה yyāfˌā יָפֶה beautiful בַּ ba בְּ in † הַ the נָּשִׁ֑ים nnāšˈîm אִשָּׁה woman מַה־ mah- מָה what דֹּודֵ֣ךְ dôḏˈēḵ דֹּוד beloved one מִ mi מִן from דֹּ֔וד ddˈôḏ דֹּוד beloved one שֶׁ še שַׁ [relative] כָּ֖כָה kkˌāḵā כָּכָה thus הִשְׁבַּעְתָּֽנוּ׃ hišbaʕtˈānû שׁבע swear 5:9. qualis est dilectus tuus ex dilecto o pulcherrima mulierum qualis est dilectus tuus ex dilecto quia sic adiurasti nos What manner of one is thy beloved of the beloved, O thou most beautiful among women? what manner of one is thy beloved of the beloved, that thou hast so adjured us? 5:9. Chorus to Bride: What kind of beloved is your beloved, O most beautiful among women? What kind of beloved is your beloved, so that you would bind us by oath? 5:9. What [is] thy beloved more than [another] beloved, O thou fairest among women? what [is] thy beloved more than [another] beloved, that thou dost so charge us? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 5:9: What is thy beloved more than another beloved - This question gives the bride an opportunity to break out into a highly wrought description of the beauty and perfections of her spouse. Song of Solomon (Canticles) 5:10 Albert Barnes: Notes on the Bible - 1834 5:9: Section 5:9-6:3: The bride's commendation of the beloved. In the allegorical interpretations of Jewish expositors all is here spoken by exiled Israel of the Holy One whose praise she sings "by the waters of Babylon" Psa 137:1. Christian interpreters apply the description directly to the Incarnate Son, partly in His Eternal Godhead, but chiefly in His risen and glorified Humanity. Song of Solomon (Canticles) 5:10 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 5:9: What is: Isa 53:2; Mat 16:13-17, Mat 21:10; Joh 1:14; Co2 4:3-6 O thou: Sol 1:8, Sol 6:1, Sol 6:9, Sol 6:10; Psa 45:13, Psa 87:3 Song of Solomon (Canticles) 5:10 Carl Friedrich Keil and Franz Delitzsch When, therefore, they put to her the question: 9 What is thy beloved before another (beloved), Thou fairest of women? What is thy beloved before another (beloved), That thou dost adjure us thus? the question thus asked cannot proceed from ignorance; it can only have the object of giving them the opportunity of hearing from Shulamith's own mouth and heart her laudatory description of him, whom they also loved, although they were not deemed worthy to stand so near to him as she did who was thus questioned. Bttch. and Ewald, secs. 325a, 326a, interpret the מן in מדּור partitively: quid amati (as in Cicero: quod hominis) amatus tuus; but then the words would have been מה־מדוד דודך, if such a phrase were admissible; for מה־דוד certainly of itself alone means quid amati, what kind of a beloved. Thus the מן is the comparative (prae amato), and דּוד the sing., representing the idea of species or kind; מדּודים, here easily misunderstood, is purposely avoided. The use of the form השׁבעתנו for השׁבעתּינו is one of the many instances of the disregard of the generic distinction occurring in this Song, which purposely, after the manner of the vulgar language, ignores pedantic regularity. Geneva 1599 (h) What [is] thy beloved more than [another] beloved, O thou fairest among women? what [is] thy beloved more than [another] beloved, that thou dost so charge us? (h) Thus say they of Jerusalem. John Gill What is thy beloved more than another beloved, O thou fairest among women?.... The same title Christ gives her, Song 1:8; and from whom these daughters seem to have taken it; and, in giving it to her, might be assured they were right, since he, who knew her perfectly well, so calls her; in what sense she was so fair; see Gill on Song 1:8, and this they used, to show their esteem of her, and that they were willing to do all the service they could for her; and what made them so attentive to her charge, and so desirous of knowing her beloved; since they concluded he must be some extraordinary person that one so fair and beautiful as she was should make the object of her love and choice: for this question they put, not in a scornful and disdainful way; nor to shift off any trouble from themselves, through the charge she gave them; nor as altogether ignorant of her beloved, for some knowledge they had, though but small; but as desirous of knowing more of him, and of hearing his excellencies set forth, and especially those which distinguished him from the beloveds of all others: with some, the world, its riches and grandeur, are their beloved; with others, the sinful lusts and pleasures of this life; with others, the praises and applause of men; and with others near and dear relations; and, with all, self: but with a true believer in Christ, he is preferable to them all; to riches, pleasures, honours; to all creatures, and creature enjoyments; and self, in every sense of it, is parted with for him; he is fairer, wiser, and richer, than all others. And this question is repeated by the daughters, what is thy beloved more than another beloved? to show their surprise it the charge given them; the suspicion they had of peculiar excellencies in her beloved; and to declare their seriousness and earnestness to know more of Christ; and their importunity to have a speedy answer; and the rather for what follows: that thou dost so charge us? so awfully and solemnly, so seriously and strictly, with so much warmth and vehemence. John Wesley What is - Wherein doth he excel them? Believers might ask this, that they might be more fully informed of it. Robert Jamieson, A. R. Fausset and David Brown Her own beauty (Ezek 16:14), and lovesickness for Him, elicit now their enquiry (Mt 5:16); heretofore "other lords besides Him had dominion over them"; thus they had seen "no beauty in Him" (Is 26:13; Is 53:2).
5:95:9: Զի՞նչ է եղբօրորդին քո յեղբօրորդեաց՝ գեղեցիկդ ՚ի կանայս. զի՞նչ է եղբօրորդին քո յեղբօրորդեաց, զի ա՛յդպէս երդմնեցուցեր զմեզ։ Հարսնն նշա՛ն տայ զեղբօրորդւոյն զինչ ոք էրն[8694]. [8694] Ոմանք. Յեղբօրորդիս, գեղեցիկդ ՚ի... զի այդպէս երդմնեցուցանես զմեզ։ Ոմանք. Զինչ ոք էրն, եւ ասէ։ 9 «Ինչո՞վ է առաւել քո սիրելին միւս տղաներից, ո՜վ գեղեցիկդ կանանց մէջ, ինչո՞վ է նա առաւել, որ այդպէս երդուեցնում ես մեզ»: Հարսը պատմում է սիրածի մասին՝ ասելով, թէ ինչպիսին է նա. 9 Ո՛վ կիներուն գեղեցիկը, Քու սիրականդ ուրիշ սիրականէ ի՞նչ տարբերութիւն ունի. Քու սիրականդ ուրիշ սիրականէ ի՞նչ տարբերութիւն ունի, Որ մեզ այդպէս կ’երդմնցնես։ ^[87]Դստերքն Երուսաղեմի եւ պահապանք պարսպացն հարցանեն զհարսնն.`` Զի՞նչ ^[88]է եղբօրորդին քո յեղբօրորդեաց``, գեղեցիկդ ի կանայս, զի՞նչ ^[89]է եղբօրորդին քո յեղբօրորդեաց``, զի այդպէս երդմնեցուցեր զմեզ: 5:9: Զի՞նչ է եղբօրորդին քո յեղբօրորդեաց՝ գեղեցիկդ ՚ի կանայս. զի՞նչ է եղբօրորդին քո յեղբօրորդեաց, զի ա՛յդպէս երդմնեցուցեր զմեզ։ Հարսնն նշա՛ն տայ զեղբօրորդւոյն զինչ ոք էրն[8694]. [8694] Ոմանք. Յեղբօրորդիս, գեղեցիկդ ՚ի... զի այդպէս երդմնեցուցանես զմեզ։ Ոմանք. Զինչ ոք էրն, եւ ասէ։ 9 «Ինչո՞վ է առաւել քո սիրելին միւս տղաներից, ո՜վ գեղեցիկդ կանանց մէջ, ինչո՞վ է նա առաւել, որ այդպէս երդուեցնում ես մեզ»: Հարսը պատմում է սիրածի մասին՝ ասելով, թէ ինչպիսին է նա. 9 Ո՛վ կիներուն գեղեցիկը, Քու սիրականդ ուրիշ սիրականէ ի՞նչ տարբերութիւն ունի. Քու սիրականդ ուրիշ սիրականէ ի՞նչ տարբերութիւն ունի, Որ մեզ այդպէս կ’երդմնցնես։ zohrab-1805▾ eastern-1994▾ western am▾	5:95:9 > 5:10 ἀδελφιδός αδελφιδος of me; mine λευκὸς λευκος white καὶ και and; even πυρρός πυρρος fiery red ἐκλελοχισμένος εκλοχιζω from; away μυριάδων μυριας myriad 5:10 דֹּודִ֥י dôḏˌî דֹּוד beloved one צַח֙ ṣˌaḥ צַח clear וְ wᵊ וְ and אָדֹ֔ום ʔāḏˈôm אָדֹם red דָּג֖וּל dāḡˌûl דגל lift banner מֵ mē מִן from רְבָבָֽה׃ rᵊvāvˈā רְבָבָה multitude 5:10. dilectus meus candidus et rubicundus electus ex milibusMy beloved is white and ruddy, chosen out of thousands. 5:10. Bride: My beloved is white and ruddy, elect among thousands. 5:10. My beloved [is] white and ruddy, the chiefest among ten thousand. 10. My beloved is white and ruddy, the chiefest among ten thousand. 5:9 What [is] thy beloved more than [another] beloved, O thou fairest among women? what [is] thy beloved more than [another] beloved, that thou dost so charge us: 5:9 <<Чем возлюбленный твой лучше других возлюбленных, прекраснейшая из женщин? Чем возлюбленный твой лучше других, что ты так заклинаешь нас?>> 5:10 ἀδελφιδός αδελφιδος of me; mine λευκὸς λευκος white καὶ και and; even πυρρός πυρρος fiery red ἐκλελοχισμένος εκλοχιζω from; away μυριάδων μυριας myriad 5:10 דֹּודִ֥י dôḏˌî דֹּוד beloved one צַח֙ ṣˌaḥ צַח clear וְ wᵊ וְ and אָדֹ֔ום ʔāḏˈôm אָדֹם red דָּג֖וּל dāḡˌûl דגל lift banner מֵ mē מִן from רְבָבָֽה׃ rᵊvāvˈā רְבָבָה multitude 5:10. dilectus meus candidus et rubicundus electus ex milibus My beloved is white and ruddy, chosen out of thousands. 5:10. Bride: My beloved is white and ruddy, elect among thousands. 5:10. My beloved [is] white and ruddy, the chiefest among ten thousand. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 10-16. После встречи Невесты с дочерьми Иерусалима и повторения ею (ст. 3) уже известного заклинания (ср. II:7; III:5) и ответного возражения с их стороны (ст. 9), Она с великим энтузиазмом дает описание, ст. 10–16, несравненной красоты ее друга, причем «это описание, как и описание невесты, представляет нарочитый подбор штрихов и картин природы, заслоняющих черты человеческого образа, который, однако ж, нужен был и здесь для того, чтобы отдельным штрихам сообщить единство впечатления и чтобы образовать соответствие другому человеческому образу. И здесь человеческие черты стоят так близко к штрихам природы, что даже частица сравнения (как) между ними считается излишнею» (проф. Олесницкий, с. 357–358). Вообще образ Жениха рисуется здесь особенно смелыми сравнениями в чисто восточном духе (голова его — чистое золото; кудри его — виноградные ветви; глаза — голуби… щеки — цветник ароматный, губы — лилии, голени — мраморные столбы)… Но именно эта гиперболичность изображения Возлюбленного дает основание для перспективного изъяснения этого образа. «По мере того, как мы всматриваемся в эти, залитые светом, картины, человеческий образ жениха все более и более тускнеет и наконец превращается в святозарный образ солнца» (проф. Олесницкий, с. 358). «Но эта благодетельная сила есть не одна только стихийная сила или видимое солнце, но и сила политическая, которую библейские писатели олицетворяли в образе солнца (Иep XV:9) и представителем которой во время написания Песни Песней был царь Соломон, шестикратно названный по имени в нашей священной пиесе» (с. 360). «Указанным сочетанием царя и солнца уже образовался в мысли поэта такой высокий идеальный образ, что к нему весьма удобно было, без всякого нарушения единства картины, присоединить штрихи, определяющие благодеющую стране божественную силу. В солнце и лазури возвышающийся над землею царь Соломон, как благодетельный гений страны, сам собою вызывал в мысли поэта образ прославленного Мессии, имеющего явиться в облаках славы и завершить все высшие премирные благодеяния народу» (с. 362). Matthew Henry: Concise Commentary on the Whole Bible - 1706 9 What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that thou dost so charge us? 10 My beloved is white and ruddy, the chiefest among ten thousand. 11 His head is as the most fine gold, his locks are bushy, and black as a raven. 12 His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set. 13 His cheeks are as a bed of spices, as sweet flowers: his lips like lilies, dropping sweet smelling myrrh. 14 His hands are as gold rings set with the beryl: his belly is as bright ivory overlaid with sapphires. 15 His legs are as pillars of marble, set upon sockets of fine gold: his countenance is as Lebanon, excellent as the cedars. 16 His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem. Here is, I. The question which the daughters of Jerusalem put to the spouse concerning her beloved, in answer to the charge she had given them, v. 9. Observe, 1. The respectful title they give to the spouse: O thou fairest among women! Our Lord Jesus makes his spouse truly amiable, not only in his eyes, but in the eyes of all the daughters of Jerusalem. The church is the most excellent society in the world, the communion of saints the best communion, and the beauty of the sanctuary a transcendent beauty. The saints are the most excellent people; holiness is the symmetry of the soul; it is its agreement with itself; it recommends itself to all that are competent judges of it. Even those that have little acquaintance with Christ, as those daughters of Jerusalem here, cannot but see an amiable beauty in those that bear his image, which we should love wherever we see it, though in different dresses. 2. Their enquiry concerning her beloved: "What is thy beloved more than another beloved? If thou wilt have us to find him for thee, give us his marks, that we may know him when we see him." (1.) Some take it for a scornful question, blaming her for making such ado about him: "Why shouldst thou be so passionate in enquiring after thy beloved, more than others are after theirs? Why shouldst thou be so set upon him, more than others that yet have a kindness for him?" Those that are zealous in religion are men wondered at by such as are indifferent to it. The many careless ones laugh at the few that are solicitous and serious. "What is there in him that is so very charming, more than in another person? If he be gone, thou, who art the fairest among women, wilt soon have another with an equal flame." Note, Carnal hearts see nothing excellent or extraordinary in the Lord Jesus, in his person or offices, in his doctrine or in his favours; as if there were no more in the knowledge of Christ, and in communion with him, than in the knowledge of the world and in its conversation. (2.) Others rather take it for a serious question, and suppose that those who put it intended, [1.] To comfort the spouse, who, they knew, would recover new spirits if she did but talk awhile of her beloved; nothing would please her better, nor give a more powerful diversion to her grief, than to be put upon the pleasing task of describing the beauties of her beloved. [2.] To inform themselves; they had heard, in general, that he was excellent and glorious, but they desired to know more particularly. They wondered what moved the spouse to charge them concerning her beloved with so much vehemence and concern, and therefore concluded there must be something more in him than in another beloved, which they are willing to be convinced of. Then there begin to be some hopes of people when they begin to enquire concerning Christ and his transcendent perfections. And sometimes the extraordinary zeal of one, in enquiring after Christ, may be a means to provoke many (2 Cor. ix. 2), as the apostle, by the faith of the Gentiles, would stir up the Jews to a holy emulation, Rom. xi. 14. See John iv. 10. II. The account which the spouse gives of her beloved in answer to this question. We should always be ready to instruct and assist those that are enquiring after Christ. Experienced Christians, who are well acquainted with Christ themselves, should do all they can to make others acquainted with him. 1. She assures them, in general, that he is one of incomparable perfections and unparalleled worth (v. 10): "Do not you know my beloved? Can the daughters of Jerusalem be ignorant of him that is Jerusalem's crown and crowned head? Let me tell you then," (1.) That he has every thing in him that is lovely and amiable: My beloved is white and ruddy, the colours that make up a complete beauty. This points not at any extraordinary beauty of his body, when he should be incarnate (it was never said of the child Jesus, as of the child Moses, when he was born, that he was exceedingly fair, Acts vii. 20; nay, he had no form nor comeliness, Isa. liii. 2); but his divine glory, and the concurrence of every thing in him as Mediator, to make him truly lovely in the eyes of those that are enlightened to discern spiritual things. In him we may behold the beauty of the Lord; he was the holy child Jesus; that was his fairness. If we look upon him as made to us wisdom, righteousness, sanctification, and redemption, he appears, in all, very amiable. His love to us renders him lovely. He is white in the spotless innocency of his life, ruddy in the bloody sufferings he went through at his death,--white in his glory, as God (when he was transfigured his raiment was white as the light), ruddy in his assuming the nature of man, Adam--red earth,--white in his tenderness towards his people, ruddy in his terrible appearances against his and their enemies. His complexion is a very happy composition. (2.) That he has that loveliness in him which is not to be found in any other: He is the chief among ten thousand, a nonsuch for beauty, fairer than the children of men, than any of them, than all of them; there is none like him, nor any to be compared with him; every thing else is to be accounted loss and dung in comparison of him, Phil. iii. 8. He is higher than the kings of the earth (Ps. lxxxix. 27) and has obtained a more excellent name than any of the principalities and powers of the upper or lower world, Phil. ii. 9; Heb. i. iv.. He is a standard-bearer among ten thousand (so the word is), the tallest and comeliest of the company. He is himself lifted up as an ensign (Isa. xi. 10), to whom we must be gathered and must always have an eye. And there is all the reason in the world why he should have the innermost and uppermost place in our souls who is the fairest of ten thousands in himself and the fittest of twenty thousands for us. 2. She gives a particular detail of his accomplishments, conceals not his power or comely proportion. Every thing in Christ is amiable. Ten instances she here gives of his beauty, which we need not be nice in the application of, lest the wringing of them bring forth blood and prove the wresting of them. The design, in general, is to show that he is every way qualified for his undertaking, and has all that in him which may recommend him to our esteem, love, and confidence. Christ's appearance to John (Rev. i. 13, &c.) may be compared with the description which the spouse gives of him here, the scope of both being to represent him transcendently glorious, that is, both great and gracious, made lovely in the eyes of believers and making them happy in himself. (1.) His head is as the most fine gold. The head of Christ is God (1 Cor. xi. 3), and it is promised to the saints that the Almighty shall be their gold (Job xxii. 25), their defence, their treasure; much more was he so to Christ, in whom dwells all the fulness of the Godhead bodily, Col. ii. 9. Christ's head bespeaks his sovereign dominion over all and his vital influence upon his church and all its members. This is as gold, gold; the former word in the original signifies shining gold, the latter strong solid gold; Christ's sovereignty is both beautiful and powerful. Nebuchadnezzar's monarchy is compared to a head of gold (Dan. ii. 38), because it excelled all the other monarchies, and so does Christ's government. (2.) His locks are bushy and black, not black as the tents of Kedar, whose blackness was their deformity, to which therefore the church compares herself (ch. i. 5), but black as a raven, whose blackness is his beauty. Sometimes Christ's hair is represented as white (Rev. i. 14), denoting his eternity, that he is the ancient of days; but here as black and bushy, denoting that he is ever young and that there is in him no decay, nothing that waxes old. Every thing that belongs to Christ is amiable in the eyes of a believer, even his hair is so; it was pity that it should be wet, as it was, with the dew, and these locks with the drops of the night, while he waited to be gracious, v. 2. (3.) His eyes are as the eyes of doves, fair and clear, and chaste and kind, by the rivers of waters, which doves delight in, and in which, as in a glass, they see themselves. They are washed, to make them clean, washed with milk, to make them white, and fitly set, neither starting out nor sunk in. Christ is of purer eyes than to behold iniquity, for they are doves' eyes, Hab. i. 13. All believers speak with pleasure of the omniscience of Christ, as the spouse here of his eyes; for, though it be terrible to his enemies as a flame of fire (Rev. i. 14), yet it is amiable and comfortable to his friends, as doves' eyes, for it is a witness to their integrity. Thou knowest all things, thou knowest that I love thee. Blessed and holy are those that walk always as under the eye of Christ. (4.) His cheeks (the rising of the face) are as a bed of spices, raised in the gardens, which are the beauty and wealth of them, and as sweet flowers, or towers of sweetness. There is that in Christ's countenance which is amiable in the eyes of all the saints, in the least glimpse of him, for the cheek is but a part of the face. The half discoveries Christ makes of himself to the soul are reviving and refreshing, fragrant above the richest flowers and perfumes. (5.) His lips are like lilies, not white like lilies, but sweet and pleasant. Such are the words of his lips to all that are sanctified, sweeter than honey and the honey-comb; such are the kisses of his lips, all the communications of his grace; grace is poured into his lips, and those that heard him wondered at the gracious words which proceeded out of his mouth. His lips are as lilies, dropping sweet-smelling myrrh. Never any lilies in nature dropped myrrh, but nothing in nature can fully set forth the beauty and excellence of Christ, and therefore, to do it by comparison, there must be a composition of images. (6.) His hands are as gold rings set with the beryl, a noted precious stone, v. 14. Great men had their hands adorned with gold rings on their fingers, set with diamonds or other precious stones, but, in her eye, his hands themselves were as gold rings; all the instances of his power, the works of his hands, all the performances of his providence and grace, are all rich, and pure, and precious, as gold, as the precious onyx and the sapphire, all fitted to the purpose for which they were designed as gold rings to the finger, and all beautiful and very becoming, as rings set with beryl. His hands, which are stretched forth both to receive his people and to give to them, are thus rich and comely. (7.) His bowels are as bright ivory, for so it should be rendered, rather than his belly, for it is the same word that was used for bowels (v. 4) and is often ascribed to God (as Isa. lxiii. 15; Jer. xxxi. 20), and so it denotes his tender compassion and affection for his spouse, and the love he has to her even in her desolate and deserted state. This love of his is like bright ivory, finely polished, and richly overlaid with sapphires. The love itself is strong and firm, and the instances and circumstances of it are bright and sparkling, and add much to the inestimable value of it. (8.) His legs are as pillars of marble, so strong, and stately, and no disgrace, no, not to the sockets of fine gold upon which they are set, v. 15. This bespeaks his stability and stedfastness; where he sets his foot he will fix it; he is able to bear all the weight of the government that is upon his shoulders, and his legs will never fail under him. This sets forth the stateliness and magnificence of the goings of our God, our King, in his sanctuary (Ps. lxviii. 24), and the steadiness and evenness of all his dispensations towards his people. The ways of the Lord are equal; they are all mercy and truth; these are the pillars of marble, more lasting than the pillars of heaven. (9.) His countenance (his port and mien) is as Lebanon, that stately hill; his aspect beautiful and charming, like the prospect of that pleasant forest or park, excellent as the cedars, which, in height and strength, excel other trees, and are of excellent use. Christ is a goodly person; the more we look upon him the more beauty we shall see in him. (10.) His mouth is most sweet; it is sweetness itself; it is sweetnesses (so the word is); it is pure essence, nay, it is the quintessence of all delights, v. 16. The words of his mouth are all sweet to a believer, sweet as milk to babes (to whom it is agreeable), as honey to those that are grown up (Ps. cxix. 103), to whom it is delicious. The kisses of his mouth, all the tokens of his love, have a transcendent sweetness in them, and are most delightful to those who have their spiritual senses exercised. To you that believe he is precious. 3. She concludes with a full assurance both of faith and hope, and so gets the mastery of her trouble. (1.) Here is a full assurance of faith concerning the complete beauty of the Lord Jesus: "He is altogether lovely. Why should I stand to mention particulars, when throughout there is nothing amiss?" She is sensible she does him wrong in the particular descriptions of him, and comes far short of the dignity and merit of the subject, and therefore she breaks off with the general encomium: He is truly lovely, he is wholly so; there is nothing in him but what is amiable, and nothing amiable but what is in him. He is all desires; he has all in him that one can desire. And therefore all her desire is towards him, and she seeks him thus carefully and cannot rest contented in the want of him. Who can but love him who is so lovely? (2.) Here is a full assurance of hope concerning her own interest in him: "This is my beloved, and this is my friend; and therefore wonder not that I thus long after him." See with what a holy boldness she claims relation to him, and then with what a holy triumph she proclaims it. It is property that sweetens excellency. To see Christ, and not to see him as ours, would be rather a torture than a happiness; but to see one that is thus lovely, and to see him as ours, is a complete satisfaction. Here is a true believer, [1.] Giving an entire consent to Christ: "He is mine, my Lord and my God (John xx. 28), mine according to the tenour of the gospel-covenant, mine in all relations, bestowed upon me, to be all that to me that my poor soul stands in need of." [2.] Taking an entire complacency in Christ. It is spoken of here with an air of triumph: "This is he whom I have chosen, and to whom I have given up myself. None but Christ, none but Christ. This is he on whom my heart is, for he is my best-beloved; this is he in whom I trust, and from whom I expect all good, for this is my friend." Note, Those that make Christ their beloved shall have him their friend; he has been, is, and will be, a special friend to all believers. He loves those that love him; and those that have him their friend have reason to glory in him, and speak of him with delight. "Let others be governed by the love of the world, and seek their happiness in its friendship and favours, This is my beloved and this is my friend. Others may do as they please, but this is my soul's choice, my soul's rest, my life, my joy, my all; this is he whom I desire to live and die with." Adam Clarke: Commentary on the Bible - 1831 5:10: My beloved is white and ruddy - Red and white, properly mixed, are essential to a fine complexion; and this is what is intimated: he has the finest complexion among ten thousand persons; not one in that number is equal to him. Literally, "He bears the standard among ten thousand men;" or "He is one before whom a standard is borne," i.e., he is captain or chief of the whole. Song of Solomon (Canticles) 5:11 Albert Barnes: Notes on the Bible - 1834 5:10: My beloved is white and ruddy - Compare Sa1 16:12; Dan 7:9. The complexion most admired in youth. Jewish interpreters remark that he who is elsewhere called "the Ancient of Days" is here described as the Ever-Young. "White in His virgin-purity," says Jerome, "and ruddy in His Passion." The chiefest among ten thousand - literally, "a bannered one among a myriad;" hence one signalized, a leader of ten thousand warriors. Song of Solomon (Canticles) 5:11 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 5:10: beloved: Sol 2:1; Deu 32:31; Psa 45:17; Isa 66:19; Heb 7:26 the chiefest: Heb. a standard bearer, Isa 10:18, Isa 59:19; Rom 9:5; Phi 2:9-11; Col 1:18; Heb 2:10 Song of Solomon (Canticles) 5:11 Carl Friedrich Keil and Franz Delitzsch Hereupon Shulamith describes to them who ask what her beloved is. He is the fairest of men. Everything that is glorious in the kingdom of nature, and, so far as her look extends, everything in the sphere of art, she appropriates, so as to present a picture of his external appearance. Whatever is precious, lovely, and grand, is all combined in the living beauty of his person. (Note: Hengstenberg finds in this eulogium, on the supposition that Solomon is the author, and is the person who is here described, incomprehensible self-praise. But he does not certainly say all this immediately of himself, but puts it into the mouth of Shulamith, whose love he gained. But love idealizes; she sees him whom she loves, not as others see him, - she sees him in her own transforming light.) She first praises the mingling of colours in the countenance of her beloved. 10 My beloved is dazzling white and ruddy, Distinguised above ten thousand. The verbal root צח has the primary idea of purity, i.e., freedom from disturbance and muddiness, which, in the stems springing from it, and in their manifold uses, is transferred to undisturbed health (Arab. ṣaḥḥ, cf. baria, of smoothness of the skin), a temperate stomach and clear head, but particularly to the clearness and sunny brightness of the heavens, to dazzling whiteness (צחח, Lam 4:7; cf. צחר), and then to parched dryness, resulting from the intense and continued rays of the sun; צח is here adj. from צחח, Lam 4:7, bearing almost the same relation to לבן as λαμπρός to λευκός, cogn. with lucere. אדום, R. דם, to condense, is properly dark-red, called by the Turks kuju kirmesi (from kuju, thick, close, dark), by the French rouge fonc, of the same root as דּם, the name for blood, or a thick and dark fluid. White, and indeed a dazzling white, is the colour of his flesh, and redness, deep redness, the colour of his blood tinging his flesh. Whiteness among all the race-colours is the one which best accords with the dignity of man; pure delicate whiteness is among the Caucasian races a mark of high rank, of superior training, of hereditary nobility; wherefore, Lam 4:7, the appearance of the nobles of Jerusalem is likened in whiteness to snow and milk, in redness to corals; and Homer, Il. iv. 141, says of Menelaus that he appeared stained with gore, "as when some woman tinges ivory with purple colour." In this mingling of white and red, this fulness of life and beauty, he is דּגוּל, distinguished above myriads. The old translators render dagul by "chosen" (Aquila, Symm., Syr., Jerome, Luther), the lxx by ἐκλελοχισμένος, e cohorte selectus; but it means "bannered" (degel, Song 2:4), as the Venet.: σεσημαιωμένος, i.e., thus distinguished, as that which is furnished with a degel, a banner, a pennon. Grtz takes dagul as the Greek σημειωτός (noted). With רבבן, as a designation of an inconceivable number, Rashi rightly compares Ezek 16:7. Since the "ten thousand" are here though of, not in the same manner as דגולים, the particle min is not the compar. magis quam, but, as at Gen 3:14; Judg 5:24; Is 52:14, prae, making conspicuous (cf. Virgil, Aen. v. 435, prae omnibus unum). After this praise of the bright blooming countenance, which in general distinguished the personal appearance of her beloved, so far as it was directly visible, there now follows a detailed description, beginning with his head. John Gill My beloved is white and ruddy,.... This, and the following verses, contain the church's answer to the question of the daughters; she first gives a general description of her beloved, and then descends to particulars: the description of him in general is, that he is "white and ruddy"; having the whiteness of the lily, and the redness of the rose, Song 2:1; which make a perfect beauty. Some understand this of the two natures in Christ, divine and human; with respect to his divine nature, "white", expressive of his simplicity, purity and holiness; which colour, Cicero says (r), is chiefly becoming God, it being simple, and having no mixture and composition in it: with respect to his human nature, "red", being a partaker of the same flesh and blood with his people. Others, only of the human nature; "white" denoting the purity and holiness of it, being without either original or actual sin; "red", or "ruddy", his bloody sufferings in it for the sins of his people. But it may denote, in general, his fairness, beauty, and glory; being, as a divine Person, the brightness of his Father's glory; as man; fairer than the children of men; as the Mediator, full of grace and truth; and in all his offices, as Prophet, Priest, and King, and in all the relations he stands in to his, as Father, Husband, Brother, and Friend, he appears most lovely and amiable; the chiefest among ten thousand; whether angels or men; he is the Creator of angels, the object of their worship; and has a more excellent name and nature than they, to whom they are subject, and are ministering spirits; he is superior to men, good and bad, high and low; Lord of all, King of kings, and Head of saints, and has the pre-eminence over all creatures. The Septuagint version is, "chosen out of" or "from ten thousand"; Christ, as man, is chosen of God, from among the myriads of the individuals of human nature, to union with the divine Word, or Son of God; see Ps 89:19; as God-man and Mediator, to be the alone Saviour and Redeemer of his people; to be the Head of the body, the church; and to be the Judge of quick and dead; and he is chosen by sensible sinners to be the object of their love; to be their only Saviour; and to be their Ruler and Governor, whose laws, commands, and ordinances, they choose to obey; see Ps 73:24; The words may be rendered, "the standard bearer", or "one standarded by" or "over ten thousand" (s); the church is militant, and has many enemies; in the name of the Lord, she sets up her banners against them, and the banner over her is the "love" of Christ, Song 2:4; and he is the standard bearer, who has a multitude of angels and saints under his standard; and how stately and majestic does he look, and what a noble sight is it to see him bearing the standard before such a company! Rev_ 7:9. Or the sense is, Christ is a more excellent standard bearer than all others (t); there may be ten thousand persons that carry a flag, but none to be compared with him, for comeliness, strength, and courage: or he is lifted up, as a standard, above others, angels and men; as he was upon the cross, and now, in the ministry of the word, that souls may gather unto him, and enlist themselves in his service; see Is 11:10. (r) De Legibus, l. 2. (s) "vexillatus a decem millibus", Montanus; "sub signis habens exercitum decem millium", Tigurine version. (t) "Insignis prae decem millibus", Pagninus, so Cocceius, Marckius. John Wesley White - The white may denote his pure and spotless innocency, and the ruddy colour his bloody passion. Robert Jamieson, A. R. Fausset and David Brown (1Pet 3:15). white and ruddy--health and beauty. So David (equivalent to beloved), His forefather after the flesh, and type (1Kings 17:42). "The Lamb" is at once His nuptial and sacrificial name (1Pet 1:19; Rev_ 19:7), characterized by white and red; white, His spotless manhood (Rev_ 1:14). The Hebrew for white is properly "illuminated by the sun," white as the light" (compare Mt 17:2); red, in His blood-dyed garment as slain (Is 63:1-3; Rev_ 5:6; Rev_ 19:13). Angels are white, not red; the blood of martyrs does not enter heaven; His alone is seen there. chiefest--literally, "a standard bearer"; that is, as conspicuous above all others, as a standard bearer is among hosts (Ps 45:7; Ps 89:6; Is 11:10; Is 55:4; Heb 2:10; compare 2Kings 18:3; Job 33:23; Phil 2:9-11; Rev_ 1:5). The chief of sinners needs the "chiefest" of Saviours.
5:105:10: Եղբօրորդին իմ սպիտա՛կ է եւ կարմիր՝ ընտրեալ ՚ի բիւրուց։ 10 «Իմ սիրեցեալը սպիտակ է եւ կարմիր, ընտրեալ է՝ տասը հազարից: 10 Իմ սիրականս սպիտակ ու կարմիր է, Տասը հազարի մէջ երեւելի է։ ^[90]Հարսնն նշան տայ զեղբօրորդւոյն զինչ ոք էրն.`` ^[91]Եղբօրորդին իմ սպիտակ է եւ կարմիր` ընտրեալ ի բիւրուց: 5:10: Եղբօրորդին իմ սպիտա՛կ է եւ կարմիր՝ ընտրեալ ՚ի բիւրուց։ 10 «Իմ սիրեցեալը սպիտակ է եւ կարմիր, ընտրեալ է՝ տասը հազարից: 10 Իմ սիրականս սպիտակ ու կարմիր է, Տասը հազարի մէջ երեւելի է։ zohrab-1805▾ eastern-1994▾ western am▾	5:105:10 Возлюбленный мой бел и румян, лучше десяти тысяч других: 5:11 κεφαλὴ κεφαλη head; top αὐτοῦ αυτος he; him χρυσίον χρυσιον gold piece; gold leaf καὶ και and; even φαζ φαζ he; him ἐλάται ελατη black ὡς ως.1 as; how κόραξ κοραξ raven 5:11 רֹאשֹׁ֖ו rōšˌô רֹאשׁ head כֶּ֣תֶם kˈeṯem כֶּתֶם gold פָּ֑ז pˈāz פַּז topaz קְוּצֹּותָיו֙ qᵊûṣṣôṯāʸw קְוֻצֹּות hairlocks תַּלְתַּלִּ֔ים taltallˈîm תַּלְתָּל date-panicle שְׁחֹרֹ֖ות šᵊḥōrˌôṯ שָׁחֹר black כָּ kā כְּ as † הַ the עֹורֵֽב׃ ʕôrˈēv עֹרֵב raven 5:11. caput eius aurum optimum comae eius sicut elatae palmarum nigrae quasi corvusHis head is as the finest gold: his locks as branches of palm trees, black as a raven. 5:11. His head is like the finest gold. His locks are like the heights of palm trees, and as black as a raven. 5:11. His head [is as] the most fine gold, his locks [are] bushy, [and] black as a raven. 11. His head is the most fine gold, his locks are bushy, black as a raven. 5:10 My beloved [is] white and ruddy, the chiefest among ten thousand: 5:10 Возлюбленный мой бел и румян, лучше десяти тысяч других: 5:11 κεφαλὴ κεφαλη head; top αὐτοῦ αυτος he; him χρυσίον χρυσιον gold piece; gold leaf καὶ και and; even φαζ φαζ he; him ἐλάται ελατη black ὡς ως.1 as; how κόραξ κοραξ raven 5:11 רֹאשֹׁ֖ו rōšˌô רֹאשׁ head כֶּ֣תֶם kˈeṯem כֶּתֶם gold פָּ֑ז pˈāz פַּז topaz קְוּצֹּותָיו֙ qᵊûṣṣôṯāʸw קְוֻצֹּות hairlocks תַּלְתַּלִּ֔ים taltallˈîm תַּלְתָּל date-panicle שְׁחֹרֹ֖ות šᵊḥōrˌôṯ שָׁחֹר black כָּ kā כְּ as † הַ the עֹורֵֽב׃ ʕôrˈēv עֹרֵב raven 5:11. caput eius aurum optimum comae eius sicut elatae palmarum nigrae quasi corvus His head is as the finest gold: his locks as branches of palm trees, black as a raven. 5:11. His head is like the finest gold. His locks are like the heights of palm trees, and as black as a raven. 5:11. His head [is as] the most fine gold, his locks [are] bushy, [and] black as a raven. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 5:11: His head is as the most fine gold - He has the most beautiful head, fine and majestic. Gold is here used to express excellence. His locks are bushy - Crisped or curled. This may refer to his mustachios. Black as a raven - His hair is black and glossy. Song of Solomon (Canticles) 5:12 Albert Barnes: Notes on the Bible - 1834 5:11: His head is as the most fine gold - Perhaps in the sense of noble and precious as the finest gold. Lam 4:2. Bushy - Waving like branches of the palm. Song of Solomon (Canticles) 5:12 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 5:11: head: Dan 2:37, Dan 2:38; Eph 1:21, Eph 1:22 his locks: Sol 7:5; Dan 7:9; Rev 1:14 bushy: or, curled Song of Solomon (Canticles) 5:12 Carl Friedrich Keil and Franz Delitzsch 11 His head is precious fine gold, His locks hill upon hill, Black as the raven. The word-connection פּז כּתם, occurring only here, serves as a designation of the very finest pure gold; for כּתם (hiding, then that which is hidden), from כתם, R. כת (vid., concerning the words appertaining to this root, under Ps 87:6), is the name of fine gold, which was guarded as a jewel (cf. Prov 25:12), and פּז (with long ā), is pure gold freed from inferior metals, from פּזז, to set free, and generally violently to free (cf. zahav muphaz, 3Kings 10:18, with zahav tahor, 2Chron 9:17). The Targ. to the Hagiog. translate פז by אובריזא (e.g., Ps 119:127), or אובריזין (e.g., Ps 19:11), ὄβρυζον, i.e., gold which has stood the fire-proof (obrussa) of the cupel or the crucible. Grammatically regarded, the word-connection kethem paz is not genit., like kethem ophir, but appositional, like narrah bethulah, Deut 22:28, zevahim shelamim, Ex 24:5, etc. The point of comparison is the imposing nobility of the fine form and noble carriage of his head. In the description of the locks of his hair the lxx render תלתלים by ἐλάται, Jerome by sicut elatae palmarum, like the young twigs, the young shoots of the palm. Ewald regards it as a harder parall. form of זלזלּים, Is 18:5, vine-branches; and Hitzig compares the Thousand and One Nights, iii. 180, where the loose hair of a maiden is likened to twisted clusters of grapes. The possibility of this meaning is indisputable, although (Arab.) taltalat, a drinking-vessel made of the inner bark of palm-branches, is named, not from taltalah, as the name of the palm-branch, but from taltala, to shake down, viz., in the throat. The palm-branch, or the vine-branch, would be named from תּלתּל, pendulum esse, to hang loosely and with a wavering motion, the freq. of תּלה, pendere. The Syr. also think on תלה, for it translates "spread out," i.e., a waving downward; and the Venet., which translates by ἀπαιωρήματα. The point of comparison would be the freshness and flexibility of the abundant long hair of the head, in contrast to motionless close-lying smoothness. One may think of Jupiter, who, when he shakes his head, moves heaven and earth. But, as against this, we have the fact: (1) That the language has other names for palm-branches and vine-branches; the former are called in the Song 7:9, sansinnim. (2) That תלתלים, immediately referred to the hair, but not in the sense of "hanging locks" (Bttch.), is still in use in the post-bibl. Heb. (vid., under Song 5:2); the Targ. also, in translating דּגוּרין דּגורין, cumuli cumuli, thinks תלתלים = תּלּין תּלּין, Menachoth 29b. A hill is called תל, (Arab.) tall, from טלל, prosternere, to throw along, as of earth thrown out, sand, or rubbish; and תּלתּל, after the form גּלגּל, in use probably only in the plur., is a hilly country which rises like steps, or presents an undulating appearance. Seen fro his neck upwards, his hair forms in undulating lines, hill upon hill. In colour, these locks of hair are black as a raven, which bears the Semitic name עורב from its blackness (ערב), but in India is called kârava from its croaking. The raven-blackness of the hair contrasts with the whiteness and redness of the countenance, which shines forth as from a dark ground, from a black border. The eyes are next described. Geneva 1599 His (i) head [is as] the most fine gold, his locks [are] bushy, [and] black as a raven. (i) She describes Christ to be of perfect beauty and comeliness. John Gill His head is as the most fine gold,.... Here the church enters into a particular description and commendation of her beloved, which continues to the end of the chapter; and she begins with his "head", which she compares to the most fine gold. Some think that some ornament of the head is meant, as a diadem or crown of gold; or else the hair of the head, which, though afterwards said to be black, yet being powdered with gold dust, looked of the colour of gold, especially in the rays of the sun upon it; as did the hair of Solomon's youths that attended him, being thus decorated, as Josephus (u) relates; and which custom of powdering the hair with gold dust was used by some of the Roman emperors (w). The gold here is called "gold of Phaz", or "Uphaz", as in Dan 10:5. "Fez", with the Arabs, signifies gold; the city of Fez had its name from hence; in a place where it was built, a quantity of gold was found in it, which gave it its name (x): according to Schultens (y), gold is called "phaz", from its leaping as it were out of the clods of the earth, and shining forth and glistering after a shower of rain falling on the earth, where there is a mine of it, by which means it is discovered; and of such gold, as the finest and purest, Diodorus Siculus (z) speaks, as found in Arabia; and which, from the purity of it, was called "apyron", because it needed no purifying by fire: and this being the best and finest, is used to express the superlative excellence of Christ; for it may be rendered, "the gold of gold" (a), there is none like it. By Christ's "head" some understand the Father of Christ, said to be the Head of Christ, 1Cor 11:3 not as Christ is a divine Person, but as man and Mediator; who, as such, was subject to his Father, supported and upheld by him; and who, for his excellent glory, is compared to the most fine gold, there being no glory like his. Or else the divine nature in Christ may be meant, which is the head, the chief and principal nature in him; which puts a glory on him, and an efficacy in all he did and suffered; and which is like pure, fine, shining gold, in which all the perfections of deity shine resplendently. Or rather the headship of Christ over his church is meant; as Nebuchadnezzar's monarchy is represented by a head of gold, Dan 2:32; so Christ's, because his kingdom is great and glorious, pure and spiritual, solid and substantial, lasting and durable, yea, everlasting; his locks are bushy, and black as a raven; which figures are used to set forth the beauty and comeliness of Christ: thick, bushy, well set hair, or "pendulous" (b), as some render the word, hanging down upon the forehead and cheeks in a beautiful manner, makes very comely; and black hair was reckoned comely (c); and the blackness of a raven is accounted a very fine black: and naturalists (d) say, that the eggs, brains, and blood of ravens, have been used to make the hair black. By these "bushy and black locks" of Christ some understand the thoughts and purposes of God, the Head of Christ; which, like hair, and like black bushy hair, are intricate, dark, and obscure, unsearchable and incomprehensible; and yet, so far as known, are beautiful and delightful; especially as they appear in the scheme of salvation, drawn in the eternal mind: or rather, as by others, believers in Christ are meant, for their numbers, dependence on Christ, and nourishment from him; See Gill on Song 4:1; and, being like "locks" of hair beautifully set, as when congregated and united together in Gospel order, are an ornament to Christ the Head, and afford a delightful sight to spectators, Col 2:5; and these being like "crisped" or "curled" hair (e), as some render the word, may denote the hardiness and strength of believers, to perform duty, withstand enemies, and endure hardness, as good soldiers of Christ; curled hair being the hardest and strongest (f). But it seems best to understand by them the administrations of Christ's kingly office; which are executed with the utmost prudence, vigour, and strength; for curled hair is a sign of a dry brain (g), which produces acuteness and sharpness of wit, as well as of vigour, strength, and courage; and which, how dark and obscure they may seem to be, and to carry in them severity to enemies; yet being managed with wisdom, as before observed, and also according to the rules of justice and equity, look very beautiful when made manifest, and are admired by the saints, Rev_ 15:3. (u) Antiqu. l. 8. c. 7. s. 3. (w) Vid. Bochart. Hierozoic. par. 1. l. 3. c. 9. col. 154. (x) Leo African. Descript. Africae, l. 3. p. 273. (y) Comment. in Prov. viii. 19. & xxi. 5. (z) Bibliothec. l. 2. p. 133. & l. 3. p. 179. (a) "aurum auri", Mercerus. (b) "penduli", Arabic, Bochart, so Jarchi. (c) "Spectandum----nigroque capillo", Horat. de Arte Poet. v. 37, "nigroque crine decorum", ib. Sermon. l. 1. Ode 32. v. 11. (d) Plin. Nat. Hist. l. 29. c. 6. Aelian de Animal. l. 1. c. 48. (e) "Crispi", Pagninus, Montanus, Piscator, Cocceius; "crispaturae", Buxtorf. Marckius. (f) Aristot. de Gen. Animal. l. 5. c. 3. (g) Ibid. John Wesley As gold - It shines like gold, by reason of the crown of pure gold upon his head. We need not aim at a distinct application of this and the following particulars, unto some special excellency of Christ, because such things are mere conjectures, and the only design of this description is, to set forth the beauty of Christ under the notion of a most amiable person, in whom there is no defect or blemish, from the crown of his head to the sole of his feet. Robert Jamieson, A. R. Fausset and David Brown head . . . gold--the Godhead of Jesus Christ, as distinguished from His heel, that is, His manhood, which was "bruised" by Satan; both together being one Christ (1Cor 11:3). Also His sovereignty, as Nebuchadnezzar, the supreme king was "the head of gold" (Dan 2:32-38; Col 1:18), the highest creature, compared with Him, is brass, iron, and clay. "Preciousness" (Greek, 1Pet 2:7). bushy--curled, token of Headship. In contrast with her flowing locks (Song 4:1), the token of her subjection to Him (Ps 8:4-8; 1Cor 11:3, 1Cor 11:6-15). The Hebrew is (pendulous as) the branches of a palm, which, when in leaf, resemble waving plumes of feathers. black--implying youth; no "gray hairs" (Ps 102:27; Ps 110:3-4; Hos 7:9). Jesus Christ was crucified in the prime of vigor and manliness. In heaven, on the other hand, His hair is "white," He being the Ancient of days (Dan 7:9). These contrasts often concur in Him (Song 5:10), "white and ruddy"; here the "raven" (Song 5:12), the "dove," as both with Noah in the ark (Gen 8:11); emblems of judgment and mercy.
5:115:11: Գլո՛ւխ նորա յոսկւոյ կեփազեայ. վարսք նորա կռածոյք սեա՛ւ իբրեւ զագռաւ։ 11 Նրա գլուխը ոսկի է ազնիւ, նրա մազերը գանգուր են, սեւ, ինչպէս ագռաւ: 11 Անոր գլուխը զուտ ոսկի է, Վարսերը ցրուած ու ագռաւի պէս սեւ են։ Գլուխ նորա յոսկւոյ ^[92]կեփազեայ, վարսք նորա ^[93]կռածոյք սեաւ իբրեւ զագռաւ: 5:11: Գլո՛ւխ նորա յոսկւոյ կեփազեայ. վարսք նորա կռածոյք սեա՛ւ իբրեւ զագռաւ։ 11 Նրա գլուխը ոսկի է ազնիւ, նրա մազերը գանգուր են, սեւ, ինչպէս ագռաւ: 11 Անոր գլուխը զուտ ոսկի է, Վարսերը ցրուած ու ագռաւի պէս սեւ են։ zohrab-1805▾ eastern-1994▾ western am▾	5:115:11 голова его чистое золото; кудри его волнистые, черные, как ворон; 5:12 ὀφθαλμοὶ οφθαλμος eye; sight αὐτοῦ αυτος he; him ὡς ως.1 as; how περιστεραὶ περιστερα dove ἐπὶ επι in; on πληρώματα πληρωμα fullness; fulfillment ὑδάτων υδωρ water λελουσμέναι λουω bathe ἐν εν in γάλακτι γαλα milk καθήμεναι καθημαι sit; settle ἐπὶ επι in; on πληρώματα πληρωμα fullness; fulfillment ὑδάτων υδωρ water 5:12 עֵינָ֕יו ʕênˈāʸw עַיִן eye כְּ kᵊ כְּ as יֹונִ֖ים yônˌîm יֹונָה dove עַל־ ʕal- עַל upon אֲפִ֣יקֵי ʔᵃfˈîqê אָפִיק stream מָ֑יִם mˈāyim מַיִם water רֹֽחֲצֹות֙ rˈōḥᵃṣôṯ רחץ wash בֶּֽ bˈe בְּ in † הַ the חָלָ֔ב ḥālˈāv חָלָב milk יֹשְׁבֹ֖ות yōšᵊvˌôṯ ישׁב sit עַל־ ʕal- עַל upon מִלֵּֽאת׃ millˈēṯ מִלֵּאת [uncertain] 5:12. oculi eius sicut columbae super rivulos aquarum quae lacte sunt lotae et resident iuxta fluenta plenissimaHis eyes as doves upon brooks of waters, which are washed with milk, and sit beside the plentiful streams. 5:12. His eyes are like doves, which have been washed with milk over rivulets of waters, and which reside near plentiful streams. 5:12. His eyes [are] as [the eyes] of doves by the rivers of waters, washed with milk, [and] fitly set. 12. His eyes are like doves beside the water brooks; washed with milk, fitly set. 5:11 His head [is as] the most fine gold, his locks [are] bushy, [and] black as a raven: 5:11 голова его чистое золото; кудри его волнистые, черные, как ворон; 5:12 ὀφθαλμοὶ οφθαλμος eye; sight αὐτοῦ αυτος he; him ὡς ως.1 as; how περιστεραὶ περιστερα dove ἐπὶ επι in; on πληρώματα πληρωμα fullness; fulfillment ὑδάτων υδωρ water λελουσμέναι λουω bathe ἐν εν in γάλακτι γαλα milk καθήμεναι καθημαι sit; settle ἐπὶ επι in; on πληρώματα πληρωμα fullness; fulfillment ὑδάτων υδωρ water 5:12 עֵינָ֕יו ʕênˈāʸw עַיִן eye כְּ kᵊ כְּ as יֹונִ֖ים yônˌîm יֹונָה dove עַל־ ʕal- עַל upon אֲפִ֣יקֵי ʔᵃfˈîqê אָפִיק stream מָ֑יִם mˈāyim מַיִם water רֹֽחֲצֹות֙ rˈōḥᵃṣôṯ רחץ wash בֶּֽ bˈe בְּ in † הַ the חָלָ֔ב ḥālˈāv חָלָב milk יֹשְׁבֹ֖ות yōšᵊvˌôṯ ישׁב sit עַל־ ʕal- עַל upon מִלֵּֽאת׃ millˈēṯ מִלֵּאת [uncertain] 5:12. oculi eius sicut columbae super rivulos aquarum quae lacte sunt lotae et resident iuxta fluenta plenissima His eyes as doves upon brooks of waters, which are washed with milk, and sit beside the plentiful streams. 5:12. His eyes are like doves, which have been washed with milk over rivulets of waters, and which reside near plentiful streams. 5:12. His eyes [are] as [the eyes] of doves by the rivers of waters, washed with milk, [and] fitly set. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 5:12: His eyes are as the eyes of doves - See on Sol 4:1 (note). Washed with milk - The white of the eye, exceedingly white. By the use of stibium, in the East, the eye is rendered very beautiful; and receives such a lustre from the use of this article, that, to borrow the expression of a late traveler, "their eyes appear to be swimming in bliss." I believe this expression to be the meaning of the text. Fitly set - Or, as the margin, very properly, sitting in fullness; not sunk, not contracted. Song of Solomon (Canticles) 5:13 Albert Barnes: Notes on the Bible - 1834 5:12: Or, His eyes are doves. The comparison is to doves seen by streams of water washing in milk (i. e., milk-white), and sitting on fulness (i. e., on the full or abundant water-flood). Fitly set - This rendering supposes that the eyes within their sockets are compared to precious stones set in the foil of a ring (see the margin); but the other rendering is preferable. The milk-white doves themselves, sitting by full streams of water, or reflected in their flittings athwart the glassy surface, present images of the calm repose and vivid glances of the full pure lustrous eyes of the beloved. Song of Solomon (Canticles) 5:13 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 5:12: His eyes: Rather, "His eyes are as doves;" the deep blue pigeon, the common dove in the East, whose brilliant plumage vibrates around his neck every sparkling hue, every dazzling flash of colour. And this pigeon standing amid "the torrents of water," or the foam of a waterfall, would be a blue centre with a bright space like the iris of the eye, surrounded by the white. Sol 1:15, Sol 4:1; Heb 4:13 fitly set: Heb. sitting in fulness, that is, fitly placed, and set as a precious stone in the foil of a ring. Song of Solomon (Canticles) 5:13 Carl Friedrich Keil and Franz Delitzsch 12 His eyes like doves by the water-brooks, Bathing in milk, stones beautifully set The eyes in their glancing moistness (cf. ὑγρότης τῶν ὀμμάτων, in Plutarch, of a languishing look), and in the movement of their pupils, are like doves which sip at the water-brooks, and move to and fro beside them. אפיק, from אפק, continere, is a watercourse, and then also the water itself flowing in it (vid., under Ps 18:16), as (Arab.) wadin, a valley, and then the river flowing in the valley, bahr, the sea-basin (properly the cleft), and then also the sea itself. The pred. "bathing" refers to the eyes (cf. Song 4:9), not to the doves, if this figure is continued. The pupils of the eyes, thus compared with doves, seem as if bathing in milk, in that they swim, as it were, in the white in the eye. But it is a question whether the figure of the doves is continued also in ישׁבות על־מלּאת. It would be the case of milleth meant "fulness of water," as it is understood, after the example of the lxx, also by Aquila (ἐκχύσεις). Jerome (fluenta plenissima), and the Arab. (piscinas aqua refertas); among the moderns, by Dpke, Gesen., Hengst., and others. But this pred. would then bring nothing new to Song 5:12; and although in the Syr. derivatives from melā' signify flood and high waters, yet the form milleth does not seem, especially without מים, to be capable of bearing this signification. Luther's translation also, although in substance correct: und stehen in der flle (and stand in fulness) (milleth, like שׁלמותא of the Syr., πληρώσεως of the Gr. Venet., still defended by Hitz.), yet does not bring out the full force of milleth, which, after the analogy of כּסּא, רצפה, appears to have a concrete signification which is seen from a comparison of Ex 25:7; Ex 27:17, Ex 27:20; Ex 39:13. There מלּאה and מלּאים signify not the border with precious stones, but, as rightly maintained by Keil, against Knobel, their filling in, i.e., their bordering, setting. Accordingly, milleth will be a synon. technical expression: the description, passing from the figure of the dove, says further of the eyes, that they are firm on (in) their setting; על is suitable, for the precious stone is laid within the casket in which it is contained. Hitzig has, on the contrary, objected that מלאת and מלאים denote filling up, and thus that milleth cannot be a filling up, and still less the place thereof. But as in the Talm. מוּליתא signifies not only fulness, but also stuffed fowls or pies, and as πλήρωμα in its manifold aspects is used not only of that with which anything is filled, but also of that which is filled (e.g., of a ship that is manned, and Eph 1:23 of the church in which Christ, as in His body, is immanent), - thus also milleth, like the German "Fassung," may be used of a ring-casket (funda or pala) in which the precious stone is put. That the eyes are like a precious stone in its casket, does not merely signify that they fill the sockets, - for the bulbus of the eye in every one fills the orbita, - but that they are not sunk like the eyes of one who is sick, which fall back on their supporting edges in the orbita, and that they appear full and large as they press forward from wide and open eyelids. The cheeks are next described. John Gill His eyes are as the eyes of doves,.... the church's eyes are said to be, Song 1:15; which are her ministers, endowed with dove like gifts in measure, as Christ is without measure, in fulness; but these are Christ's eyes, which may signify his omniscience, who has seven eyes, Zech 3:9; especially as that has respect unto and is concerned with his people in a way of grace and mercy, and so must look very beautiful in their view: his eyes are like "doves' eyes"; not fierce and furious, but loving and lovely; looking upon his people, under all their trials and afflictions, with sympathy and concern, to deliver them out of them: and like the eyes of doves by rivers of waters: Sanctius thinks the allusion is to the humours in which the eye is enclosed, and, as it were, swims in; hence the eyes are called "natantia lumina", by Virgil (h); but it denotes eyes like those of doves, quick and lively, as clean as milk white doves, as if they had been "washed in milk"; clear and perspicuous, sharp sighted, and behold all persons and things, in all places, and at once; and as doves look only to their mates, so Christ's eyes of love are only on his church; he looks to none but her with his eye of special and peculiar love. Moreover, his eyes are like the eyes of doves "by the rivers of waters"; which denotes the fixedness and constancy of them: doves, by the river side, keep their eyes fixed on the purling streams, and in drinking, as Pliny (i) observes, do not erect their necks, and lift up their heads, but, keeping their eyes upon the water, drink a large draught, in the manner the beasts do; and they delight in clean water, of which they drink, and with which they wash (k): Christ, being greatly delighted with his people, has fixed his eyes on them, and he never withdraws them from them; for these waters may point at the object of Christ's love, even Gospel churches, consisting of such as are justified and sanctified by his grace, compared to "clean water"; among whom the doctrines of the Gospel are powerfully preached, the ordinances purely administered, the waters of the sanctuary flow, by which souls are delighted and refreshed; and to these Christ looks, Is 66:2; and his eyes being like doves' eyes, washed with milk, may denote the purity of them, being purer eyes than to behold iniquity; and the meekness and mildness of them, not red and wrathful, but full of mercy, pity, and compassion, as if they had been washed with milk. And they are said to be, fitly set; or "sitting in fulness" (l); such as exactly fill up their holes; are set neither too, high nor too low; neither sunk in too much, nor stand out too far; but are like precious stones, in an enclosure of gold or silver, to which the allusion is; as diamonds set in a ring; or as the precious stones in the high priest's breast plate, which exactly filled the cavities made for them, and hence are called "stones of fulness", Ex 25:7; or, "set by fulness" (m); that is, by full channels of water, where doves delight to be; and may denote the fulness of grace, and the flows of it, by which Christ sits and dwells, and leads his people to, Rev_ 7:17; or, "setting upon fulness" (n); on the world, and the fulness of it, which is his, and he gives as much of it to his people as he think fit; and on the vast numbers of persons and things in it, and the vast variety of actions done therein; which shows the extensiveness of his omniscience: and on the "fulness" of time, fixed by him and his Father, for his coming into the world, to do the great work of redemption in it; and which, before it came, he was looking, waiting, and watching, and as it were longing till it came: and on his "fulness", the church, which is the fulness of him that filleth all in all, until he has gathered them all in, and filled them with all the gifts and graces of the Spirit, designed for them: and on the "fulness" of the Gentiles, until they are all brought in: and on his own "fulness"; both personal, "the fulness of the Godhead", which he had his eyes upon, when he undertook the work of redemption, and which supported him in it, and carried him through it; and upon his dispensatory "fulness", or fulness of grace, as Mediator, to supply the wants of his people, under all their straits and difficulties, temptations and afflictions: all which must make him exceeding lovely in the eyes of his people. (h) Aeneid. l. 5. So Ovid. Fast. l. 6. "animique oculique natabant". (i) Nat. Hist. l. 10. c. 34. (k) Varro de Rustic. c. 3. s. 7. (l) "siti insitione", Junius & Tremellius, Piscator. (m) "Ad plenitudinem", Tigurine version, Bochart; "juxta plenitudinem", Vatablus; so some in Brightman; "juxta fluenta plenissima" V. L. Septuagint, Syriac, and Arabic versions. (n) "Super plenitudinem", Montanus, Mercerus. John Wesley Of doves - Lovely and pleasant, chaste and innocent. Rivers - Where they delight to abide. Milk - Doves of a milk white colour. Robert Jamieson, A. R. Fausset and David Brown as the eyes of doves--rather, "as doves" (Ps 68:13); bathing in "the rivers"; so combining in their "silver" feathers the whiteness of milk with the sparkling brightness of the water trickling over them (Mt 3:16). The "milk" may allude to the white around the pupil of the eye. The "waters" refer to the eye as the fountain of tears of sympathy (Ezek 16:5-6; Lk 19:41). Vivacity, purity, and love, are the three features typified. fitly set--as a gem in a ring; as the precious stones in the high priest's breastplate. Rather, translate as Vulgate (the doves), sitting at the fulness of the stream; by the full stream; or, as MAURER (the eyes) set in fulness, not sunk in their sockets (Rev_ 5:6), ("seven," expressing full perfection), (Zech 3:9; Zech 4:10).
5:125:12: Աչք նորա իբրեւ զաղաւնիս ՚ի վերայ լիութեան ջրոց, լուացեալ կաթամբ, նստեալ ՚ի վերայ ջրոց լրութեան[8695]։ [8695] Ոմանք. Զաղաւնիս լուացեալ... ՚ի վերայ լիութեան ջուրց։ 12 Նրա աչքերը նման են աղաւնիների՝ հակուած առատ ջրերի վրայ, կաթով լուացուած եւ թառած՝ առատ ջրերի վրայ: 12 Աչքերը՝ վազող ջուրերու քով Կաթով լուացուած աղաւնիներու աչքերուն կը նմանին, Գամուած գոհարներու պէս են։ աչք նորա իբրեւ զաղաւնիս ի վերայ ^[94]լիութեան ջրոց, լուացեալ կաթամբ, նստեալ ի վերայ ջրոց լրութեան: 5:12: Աչք նորա իբրեւ զաղաւնիս ՚ի վերայ լիութեան ջրոց, լուացեալ կաթամբ, նստեալ ՚ի վերայ ջրոց լրութեան[8695]։ [8695] Ոմանք. Զաղաւնիս լուացեալ... ՚ի վերայ լիութեան ջուրց։ 12 Նրա աչքերը նման են աղաւնիների՝ հակուած առատ ջրերի վրայ, կաթով լուացուած եւ թառած՝ առատ ջրերի վրայ: 12 Աչքերը՝ վազող ջուրերու քով Կաթով լուացուած աղաւնիներու աչքերուն կը նմանին, Գամուած գոհարներու պէս են։ zohrab-1805▾ eastern-1994▾ western am▾	5:125:12 глаза его как голуби при потоках вод, купающиеся в молоке, сидящие в довольстве; 5:13 σιαγόνες σιαγων cheek αὐτοῦ αυτος he; him ὡς ως.1 as; how φιάλαι φιαλη bowl τοῦ ο the ἀρώματος αρωμα spice φύουσαι φυω sprout μυρεψικά μυρεψικος lip; shore αὐτοῦ αυτος he; him κρίνα κρινον lily στάζοντα σταζω myrrh πλήρη πληρης full 5:13 לְחָיָו֙ lᵊḥāyˌāw לְחִי jaw כַּ ka כְּ as עֲרוּגַ֣ת ʕᵃrûḡˈaṯ עֲרוּגָה garden bed הַ ha הַ the בֹּ֔שֶׂם bbˈōśem בֹּשֶׂם balsam-tree מִגְדְּלֹ֖ות miḡdᵊlˌôṯ מִגְדָּל tower מֶרְקָחִ֑ים merqāḥˈîm מֶרְקָח herb שִׂפְתֹותָיו֙ śifᵊṯôṯāʸw שָׂפָה lip שֹֽׁושַׁנִּ֔ים šˈôšannˈîm שׁוּשַׁן lily נֹטְפֹ֖ות nōṭᵊfˌôṯ נטף drop מֹ֥ור mˌôr מֹר myrrh עֹבֵֽר׃ ʕōvˈēr עבר pass 5:13. genae illius sicut areolae aromatum consitae a pigmentariis labia eius lilia distillantia murram primamHis cheeks are as beds of aromatical spices set by the perfumers. His lips are as lilies dropping choice myrrh. 5:13. His cheeks are like a courtyard of aromatic plants, sown by perfumers. His lips are like lilies, dripping with the best myrrh. 5:13. His cheeks [are] as a bed of spices, [as] sweet flowers: his lips [like] lilies, dropping sweet smelling myrrh. 13. His cheeks are as a bed of spices, as banks of sweet herbs: his lips are as lilies, dropping liquid myrrh. 5:12 His eyes [are] as [the eyes] of doves by the rivers of waters, washed with milk, [and] fitly set: 5:12 глаза его как голуби при потоках вод, купающиеся в молоке, сидящие в довольстве; 5:13 σιαγόνες σιαγων cheek αὐτοῦ αυτος he; him ὡς ως.1 as; how φιάλαι φιαλη bowl τοῦ ο the ἀρώματος αρωμα spice φύουσαι φυω sprout μυρεψικά μυρεψικος lip; shore αὐτοῦ αυτος he; him κρίνα κρινον lily στάζοντα σταζω myrrh πλήρη πληρης full 5:13 לְחָיָו֙ lᵊḥāyˌāw לְחִי jaw כַּ ka כְּ as עֲרוּגַ֣ת ʕᵃrûḡˈaṯ עֲרוּגָה garden bed הַ ha הַ the בֹּ֔שֶׂם bbˈōśem בֹּשֶׂם balsam-tree מִגְדְּלֹ֖ות miḡdᵊlˌôṯ מִגְדָּל tower מֶרְקָחִ֑ים merqāḥˈîm מֶרְקָח herb שִׂפְתֹותָיו֙ śifᵊṯôṯāʸw שָׂפָה lip שֹֽׁושַׁנִּ֔ים šˈôšannˈîm שׁוּשַׁן lily נֹטְפֹ֖ות nōṭᵊfˌôṯ נטף drop מֹ֥ור mˌôr מֹר myrrh עֹבֵֽר׃ ʕōvˈēr עבר pass 5:13. genae illius sicut areolae aromatum consitae a pigmentariis labia eius lilia distillantia murram primam His cheeks are as beds of aromatical spices set by the perfumers. His lips are as lilies dropping choice myrrh. 5:13. His cheeks are like a courtyard of aromatic plants, sown by perfumers. His lips are like lilies, dripping with the best myrrh. 5:13. His cheeks [are] as a bed of spices, [as] sweet flowers: his lips [like] lilies, dropping sweet smelling myrrh. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 5:13: His cheeks are as a bed of spices - Possibly meaning a bed in the garden, where odoriferous herbs grew. But it has been supposed to refer to his beard, which in a young well-made man is exceedingly beautiful. I have seen young Turks, who had taken much care of their beards, mustachios, etc., look majestic. Scarcely any thing serves to set off the human face to greater advantage than the beard, when kept in proper order. Females admire it in their suitors and husbands. I have known cases, where they not only despised but execrated Europeans, whose faces were close shaved. The men perfume their beards often; and this may be what is intended by spices and sweet-smelling myrrh. His lips like lilies - The שושנם shoshannim may mean any flower of the lily kind, such as the rubens lilium, mentioned by Pliny, or something of the tulip kind. There are tints in such flowers that bear a very near resemblance to a fine ruby lip. Song of Solomon (Canticles) 5:14 Albert Barnes: Notes on the Bible - 1834 5:13: Sweet flowers - Better as in the margin, i. e., plants with fragrant leaves and flowers trained on trellis-work. Like lilies - Are lilies dropping liquid myrrh (see the Sol 5:5 note). Perhaps the fragrance of the flowers, or the delicate curl of the lip-like petals, is here the point of comparison, rather than the color. Song of Solomon (Canticles) 5:14 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 5:13: cheeks: Sol 1:10; Isa 50:6 as a: Psa 4:6, Psa 4:7, Psa 27:4, Psa 89:15; Rev 21:23 sweet flowers: or, towers of perfumes, Sol 3:6 his lips: Sol 4:11; Psa 45:2; Isa 50:4; Luk 4:22 dropping: Sol 5:5 Song of Solomon (Canticles) 5:14 Carl Friedrich Keil and Franz Delitzsch 13a His cheeks like a bed of sweet herbs, Towers of spicy plants. A flower-bed is called ערוּגה, from ערג, to be oblique, inclined. His cheeks are like such a soft raised bed, and the impression their appearance makes is like the fragrance which flows from such a bed planted with sweet-scented flowers. Migedaloth are the tower-like or pyramidal mounds, and merkahhim are the plants used in spicery. The point of comparison here is thus the soft elevation; perhaps with reference to the mingling of colours, but the word chosen (merkahhim) rather refers to the lovely, attractive, heart-refreshing character of the impression. The Venet., keeping close to the existing text: αἱ σιαγόνες αὐτοῦ ὡς πρασιὰ τοῦ ἀρώματος πύργοι ἀρωματισμῶν (thus not a̓ρωματιστῶν] according to Gebhardt's just conjecture). But is the punctuation here correct? The sing. כערוגת is explained from this, that the bed is presented as sloping from its height downward on two parallel sides; but the height would then be the nose dividing the face, and the plur. would thus be more suitable; and the lxx, Symm., and other ancient translators have, in fact, read כערוגת. But still less is the phrase migdeloth merkahhim to be comprehended; for a tower, however diminutive it may be, it not a proper figure for a soft elevation, nor even a graduated flowery walk, or a terraced flowery hill, - a tower always presents, however round one may conceive it, too much the idea of a natural chubbiness, or of a diseased tumour. Therefore the expression used by the lxx, φύουσαι μυρεψικά, i.e., מרק' מהדּלות, commends itself. Thus also Jerome: sicut areolae aromatum consitae a pigmentariis, and the Targ. (which refers לחיים allegorically to the לוּחי of the law, and merkahhim to the refinements of the Halacha): "like the rows of a garden of aromatic plants which produce (gignentes) deep, penetrating sciences, even as a (magnificent) garden, aromatic plants." Since we read מגדּלות כערוגת, we do not refer migadloth, as Hitzig, who retains כערוגת, to the cheeks, although their name, like that of the other members (e.g., the ear, hand, foot), may be fem. (Bttch. 649), but to the beds of spices; but in this carrying forward of the figure we find, as he does, a reference to the beard and down on the cheeks. גּדּל is used of suffering the hair to grow, Num 6:5, as well as of cultivating plants; and it is a similar figure when Pindar, Nem. v. 11, compares the milk-hair of a young man to the fine woolly down of the expanding vine-leaves (vid., Passow). In merkahhim there scarcely lies anything further than that this flos juventae on the blooming cheeks gives the impression of the young shoots of aromatic plants; at all events, the merkahhim, even although we refer this feature in the figure to the fragrance of the unguents on the beard, are not the perfumes themselves, to which megadloth is not appropriate, but fragrant plants, so that in the first instance the growth of the beard is in view with the impression of its natural beauty. 13b His lips lilies, Dropping with liquid myrrh. Lilies, viz., red lilies (vid., under Song 2:1), unless the point of comparison is merely loveliness associated with dignity. She thinks of the lips as speaking. All that comes forth from them, the breath in itself, and the breath formed into words, is עבר מור, most precious myrrh, viz., such as of itself wells forth from the bark of the balsamodendron. עבר, the running over of the eyes (cf. myrrha in lacrimis, the most highly esteemed sort, as distinguished from myrrha in granis), with which Dillmann combines the Aethiop. name for myrrh, karbê (vid., under Song _Num 5:5). John Gill His cheeks are as a bed of spices, as sweet flowers,.... Which may intend the presence of Christ with his people in his word and ordinances; often called his "face", which he shows, and they seek after, than which nothing is more desirable; walking in the light of his countenance is preferable to walking among spicy beds, where fragrant plants and odoriferous flowers grow: or the cheeks, being the seat of modesty and blushing, may denote the great humility of Christ, seen in his assumption of our nature, throughout the whole course of his life, and especially at his death, and which renders him very delightful to his people; how lovely does the meek and lowly Jesus look! how beautiful are those blushing cheeks of his, who, being equal with God, took upon him the form of a servant! The cheeks may intend not bare cheeks, but with the hair growing upon them, the hair of the beard; which puts forth itself, and grows upon the cheeks or "jaws" (o), as it may be rendered, which makes a man look graceful and majestic; so Aben Ezra interprets the word of the beard, and so many Christian (p) interpreters, which puts out like aromatic plants on spicy beds. This was literally true of Christ, who was a grown man when he suffered, and gave his cheeks to the smiters, and who plucked off the hair of his beard: and in a mystical sense it may intend either believers in Christ, who are the hair of his cheeks, as well as of his head; and who, like spicy beds and fragrant flowers, are odoriferous to Christ and to one another; or "as towers of perfumes" (q) as some, which ascend upwards in the exercise of faith, hope, and love: or rather the graces of the Spirit in Christ, as man and Mediator; which, like the hair of the beard, are in Christ, in great numbers, without measure, and make him very lovely and graceful; and are like beds of spices and sweet flowers, for the variety and sweet smelling savour of them. Though it seems, best of all, to be expressive of the manliness, courage, prudence, gravity, and majesty of Christ; of which the beard, thick set and well grown, is an indication; all which appeared in the whole conduct and deportment of Christ among men; in his ministry, in his life and conversation, at his apprehension, arraignment, condemnation, sufferings, and death. The cheeks rising, and being a little elevated, are fitly described by beds in a garden, by "towers of perfumes", or fragrant flowers and fruit trees, reared up in the form of towers, or pyramids; or by a dish of fruit preserves, placed in such a figure: and the hair of the cheeks, or beard, are aptly represented by spices, rising up from a bed of them; and all denote the beauty, savour, and majesty of Christ. Or, as the Vulgate Latin version, "as beds of spices set by confectioners"; not as aromatic plants, set in rows by the gardener; but the spices themselves, set in rows by the confectioner in vessels (r), placed in his shop in rows to be sold; which being of various colours, especially white and red, the cheeks, for colour and eminence, are compared unto them; his lips like lilies dropping sweet smelling myrrh; by which are meant the words of Christ, which drop from his lips; which are like lilies, for their purity, thinness, and beautiful colour: the words of Christ are pure words, free from all pollution, deceit, and human mixtures; nor are his lips big with his own praises, but with expressions of regard for his Father's glory; and are very pleasant, gracious, and graceful. But then the comparison is not between them and white lilies, for not white, but red lips, are accounted the most beautiful; see Song 4:3; wherefore rather red or purple lilies are respected, such as Pliny (s), and other writers (t), speak of; such as grew in Syria (u), a neighbouring country; and also in Egypt (w) grew lilies like to roses. Some (x) think the allusion is to crowns, made of red or purple lilies, wore at nuptial festivals, on which were poured oil of myrrh, and so dropped from them; but the phrase, "dropping sweet smelling myrrh", is not in construction with "lilies", but with "lips": signifying, that the lips or words of Christ were like to lilies; not so much or not only for their thinness and colour, as for the sweet smell of them, very odorous, grateful, and acceptable; as are the doctrines of peace, pardon, righteousness, life, and salvation, to sensible souls, delivered in the ministry of the word: the manner of which delivery of them is expressed by "dropping"; gradually, by little and little, as Christ's church and people can bear them; seasonably, and at proper times, as their wants require constantly, as while Christ was here or, earth, so now he is in heaven, by his ministers, in all ages, to the end of the world; and yet sweetly and gently refreshing, and making fruitful; see Deut 32:2. Moreover, the kisses of Christ's lips, or the manifestations of his love, may be taken into the sense of this clause; which together with the grateful matter and graceful manner of his words, render him very acceptable to his church; see Song 1:2; and such a sentiment is expressed, in much the same language, by others (y). (o) "maxillae ejus", Pagninus, Montanus, Marckius, Michaelis. (p) Sanctius, Cocceius, Ainsworth, Marckius, Michaelis. (q) "turribus pigmentorum", Marckius; "condimentorum", Schmidt, Michaelis. (r) Vid. Fortunat. Scacchi Eleochrys. Sacr. l. 1. c. 18. p. 90. (s) Nat. Hist. l. 21. c. 5. (t) Theophrast. apud Athenaei Deipnosophist. l. 15. c. 8. p. 681. Maimon. in Misn. Sheviith, c. 7. s. 6. & Alshech in loc. Midrash Esther, s. 4. fol. 91. 1. (u) Dioscorides, l. 1. c. 163. Apud Fortunat. Scacch. ut supra, (Eleochrys. Sacr.) l. 1. c. 27. p. 134. (w) Herodot. Euterpe, sive l. 2. c. 92. (x) Scacch. ibid. l. 1. c. 28. p. 138, 139. (y) "Olent tua basia myrrham", Martial. Epigr. l. 2. Ep. 10. John Wesley Cheeks - His face or countenance, an eminent part whereof is the cheeks. Spices - Of aromatic flowers which delight both the eye with a pleasant prospect, and the smell with their fragrancy. Lillies - Beautiful and pleasant. Robert Jamieson, A. R. Fausset and David Brown cheeks--the seat of beauty, according to the Hebrew meaning [GESENIUS]. Yet men smote and spat on them (Is 50:6). bed--full, like the raised surface of the garden bed; fragrant with ointments, as beds with aromatic plants (literally, "balsam"). sweet flowers--rather, "terraces of aromatic herbs"--"high-raised parterres of sweet plants," in parallelism to "bed," which comes from a Hebrew root, meaning "elevation." lips-- (Ps 45:2; Jn 7:46). lilies--red lilies. Soft and gentle (1Pet 2:22-23). How different lips were man's (Ps 22:7)! dropping . . . myrrh--namely, His lips, just as the sweet dewdrops which hang in the calyx of the lily.
5:135:13: Ծնօտք նորա իբրեւ զտաշտս խնկոց բուրեն զանուշահոտութիւն իւղագործաց. շրթունք նորա շուշանք՝ բուրեն զմուռս լիութեան[8696]։ [8696] Ոմանք. Խնկոց իւղեփեցաց բուրեալք զանուշահոտութիւնս շր՛՛... բղխեն զմուռս։ 13 Նրա ծնօտները նման են խնկէ անօթների, որոնք, ինչպէս օծման իւղեր, անուշահոտութիւն են բուրում. նրա շուրթերը շուշաններ են, որոնցից առատ զմուռս է բխում: 13 Անոր այտերը համեմներու ածուին Եւ անուշահոտ ծաղիկներու թաղարներու պէս են. Շրթունքները զմուռս կաթող շուշաններ են ծնօտք նորա իբրեւ զտաշտս խնկոց բուրեն զանուշահոտութիւն իւղագործաց. շրթունք նորա շուշանք` բղխեն զմուռս լիութեան: 5:13: Ծնօտք նորա իբրեւ զտաշտս խնկոց բուրեն զանուշահոտութիւն իւղագործաց. շրթունք նորա շուշանք՝ բուրեն զմուռս լիութեան[8696]։ [8696] Ոմանք. Խնկոց իւղեփեցաց բուրեալք զանուշահոտութիւնս շր՛՛... բղխեն զմուռս։ 13 Նրա ծնօտները նման են խնկէ անօթների, որոնք, ինչպէս օծման իւղեր, անուշահոտութիւն են բուրում. նրա շուրթերը շուշաններ են, որոնցից առատ զմուռս է բխում: 13 Անոր այտերը համեմներու ածուին Եւ անուշահոտ ծաղիկներու թաղարներու պէս են. Շրթունքները զմուռս կաթող շուշաններ են zohrab-1805▾ eastern-1994▾ western am▾	5:135:13 щеки его цветник ароматный, гряды благовонных растений; губы его лилии, источают текучую мирру; 5:14 χεῖρες χειρ hand αὐτοῦ αυτος he; him τορευταὶ τορευτος of gold; golden πεπληρωμέναι πληροω fulfill; fill θαρσις θαρσις.1 insides; womb αὐτοῦ αυτος he; him πυξίον πυξιον ivory ἐπὶ επι in; on λίθου λιθος stone σαπφείρου σαπφειρος sapphire 5:14 יָדָיו֙ yāḏāʸw יָד hand גְּלִילֵ֣י gᵊlîlˈê גָּלִיל pivot זָהָ֔ב zāhˈāv זָהָב gold מְמֻלָּאִ֖ים mᵊmullāʔˌîm מלא be full בַּ ba בְּ in † הַ the תַּרְשִׁ֑ישׁ ttaršˈîš תַּרְשִׁישׁ precious stone מֵעָיו֙ mēʕāʸw מֵעִים bowels עֶ֣שֶׁת ʕˈešeṯ עֶשֶׁת plate שֵׁ֔ן šˈēn שֵׁן tooth מְעֻלֶּ֖פֶת mᵊʕullˌefeṯ עלף cover סַפִּירִֽים׃ sappîrˈîm סַפִּיר lapis lazuli 5:14. manus illius tornatiles aureae plenae hyacinthis venter eius eburneus distinctus sapphyrisHis hands are turned and as of gold, full of hyacinths. His belly as of ivory, set with sapphires. 5:14. His hands are smoothed gold, full of hyacinths. His abdomen is ivory, accented with sapphires. 5:14. His hands [are as] gold rings set with the beryl: his belly [is as] bright ivory overlaid [with] sapphires. 14. His hands are rings of gold set with beryl: his body is ivory work overlaid sapphires. 5:13 His cheeks [are] as a bed of spices, [as] sweet flowers: his lips [like] lilies, dropping sweet smelling myrrh: 5:13 щеки его цветник ароматный, гряды благовонных растений; губы его лилии, источают текучую мирру; 5:14 χεῖρες χειρ hand αὐτοῦ αυτος he; him τορευταὶ τορευτος of gold; golden πεπληρωμέναι πληροω fulfill; fill θαρσις θαρσις.1 insides; womb αὐτοῦ αυτος he; him πυξίον πυξιον ivory ἐπὶ επι in; on λίθου λιθος stone σαπφείρου σαπφειρος sapphire 5:14 יָדָיו֙ yāḏāʸw יָד hand גְּלִילֵ֣י gᵊlîlˈê גָּלִיל pivot זָהָ֔ב zāhˈāv זָהָב gold מְמֻלָּאִ֖ים mᵊmullāʔˌîm מלא be full בַּ ba בְּ in † הַ the תַּרְשִׁ֑ישׁ ttaršˈîš תַּרְשִׁישׁ precious stone מֵעָיו֙ mēʕāʸw מֵעִים bowels עֶ֣שֶׁת ʕˈešeṯ עֶשֶׁת plate שֵׁ֔ן šˈēn שֵׁן tooth מְעֻלֶּ֖פֶת mᵊʕullˌefeṯ עלף cover סַפִּירִֽים׃ sappîrˈîm סַפִּיר lapis lazuli 5:14. manus illius tornatiles aureae plenae hyacinthis venter eius eburneus distinctus sapphyris His hands are turned and as of gold, full of hyacinths. His belly as of ivory, set with sapphires. 5:14. His hands are smoothed gold, full of hyacinths. His abdomen is ivory, accented with sapphires. 5:14. His hands [are as] gold rings set with the beryl: his belly [is as] bright ivory overlaid [with] sapphires. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 5:14: His hands - gold rings set with the beryl - This really seems to refer to gold rings set with precious stones on the fingers, and perhaps to circlets or bracelets about the wrists. Some suppose it to refer to the roundness and exquisite symmetry of the hand and fingers. תרשיש tarshish, which we translate beryl, a gem of a sea-green tint, had better be translated chrysolite, which is of a gold color. His belly - bright ivory overlaid with sapphires - This must refer to some garment set with precious stones which went round his waist, and was peculiarly remarkable. If we take it literally, the sense is plain enough. His belly was beautifully white, and the blue veins appearing under the skin resembled the sapphire stone. But one can hardly think that this was intended. Song of Solomon (Canticles) 5:15 Albert Barnes: Notes on the Bible - 1834 5:14: His hands ... - Are golden rings or cylinders. The fingers of the bent or closed hand are compared to a massive ring or set of rings; or, if outstretched or straightened, to a row of golden rods or cylinders. The beryl - The "tarshish" (compare Exo 28:20), probably the chrysolite of the ancients (so called from its gold color), the modern topaz. His belly ... - His body (the Hebrew term applies to the whole body, from the shoulders to the thighs) is a piece of ivory workmanship overlaid with sapphires. The sapphire of the ancients seems to have been the lapis lazuli. Song of Solomon (Canticles) 5:15 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 5:14: hands: Exo 15:6; Psa 44:4-7, Psa 99:4; Isa 9:7, Isa 52:13 his belly: Sol 7:2; Exo 24:10; Isa 54:11; Eze 1:26-28 Song of Solomon (Canticles) 5:15 Carl Friedrich Keil and Franz Delitzsch 14a His hands golden cylinders, Filled in with stones of Tarshish. The figure, according to Gesen., Heb. Wrterbuch, and literally also Heilgst., is derived from the closed hand, and the stained nails are compared to precious stones. both statements are incorrect; for (1) although it is true that then Israelitish women, as at the present day Egyptian and Arabian women, stained their eyes with stibium (vid., under Is 54:11), yet it is nowhere shown that they, and particularly men, stained the nails of their feet and their toes with the orange-yellow of the Alhenna (Lane's Egypt, I 33-35); and (2) the word used is not כּפּיו, but ידיו; it is thus the outstretched hands that are meant; and only these, not the closed fist, could be compared to "lilies," for גּליל signifies not a ring (Cocc., Dpke, Bttch., etc.), but that which is rolled up, a roller, cylinder (Esther 1:6), from גּלל, which properly means not κυκλοῦν (Venet., after Gebhardt: κεκυκλωμέναι), but κυλίνδειν. The hands thus are meant in respect of the fingers, which on account of their noble and fine form, their full, round, fleshy mould, are compared to bars of gold formed like rollers, garnished (ממלּאים, like מלּא, Ex 28:17) with stones of Tarshish, to which the nails are likened. The transparent horn-plates of the nails, with the lunula, the white segment of a circle at their roots, are certainly, when they are beautiful, an ornament to the hand, and, without our needing to think of their being stained, are worthily compared to the gold-yellow topaz. Tarshish is not the onyx, which derives its Heb. name שׁהם from its likeness to the finger-nail, but the χρυσόλιθος, by which the word in this passage before us is translated by the Quinta and the Sexta, and elsewhere also by the lxx and Aquila. But the chrysolite is the precious stone which is now called the topaz. It receives the name Tarshish from Spain, the place where it was found. Pliny, xxxviii. 42, describes it as aureo fulgore tralucens. Bredow erroneously interprets Tarshish of amber. There is a kind of chrysolite, indeed, which is called chryselectron, because in colorem electri declinans. The comparison of the nails to such a precious stone (Luther, influenced by the consonance, and apparently warranted by the plena hyacinthis of the Vulg., has substituted golden rings, vol Trkissen, whose blue-green colour is not suitable here), in spite of Hengst., who finds it insipid, is as true to nature as it is tender and pleasing. The description now proceeds from the uncovered to the covered parts of his body, the whiteness of which is compared to ivory and marble. 14b His body an ivory work of art, Covered with sapphires. The plur. מעים or מעים, from מעה or מעי (vid., under Ps 40:9), signifies properly the tender parts, and that the inward parts of the body, but is here, like the Chald. מעין, Dan 2:32, and the בּטן, Song 7:3, which also properly signifies the inner part of the body, κοιλία, transferred to the body in its outward appearance. To the question how Shulamith should in such a manner praise that which is for the most part covered with clothing, it is not only to be answered that it is the poet who speaks by her mouth, but also that it is not the bride or the beloved, but the wife, whom he represents as thus speaking. עשׁת (from the peculiar Hebraeo-Chald. and Targ. עשׁת, which, after Jer 5:28, like ḳhalak, creare, appears to proceed from the fundamental idea of smoothing) designates an artistic figure. Such a figure was Solomon's throne, made of שׁן, the teeth of elephants, ivory, (Note: Ivory is fully designated by the name שׁנהבּים, Lat. ebur, from the Aegypt. ebu, the Aegypto-Indian ibha, elephant.) 3Kings 10:18. Here Solomon's own person, without reference to a definite admired work of art, is praised as being like an artistic figure made of ivory, - like it in regard to its glancing smoothness and its fine symmetrical form. When, now, this word of art is described as covered with sapphires (מעלּפת, referred to עשׁת, as apparently gramm., or as ideal, fem.), a sapphire-coloured robe is not meant (Hitzig, Ginsburg); for עלף, which only means to disguise, would not at all be used of such a robe (Gen 38:14; cf. Gen 24:65), nor would the one uniform colour of the robe be designated by sapphires in the plur. The choice of the verb עלף (elsewhere used of veiling) indicates a covering shading the pure white, and in connection with ספּירים, thought of as accus., a moderating of the bright glance by a soft blue. For ספיר (a genuine Semit. word, like the Chald. שׁפּיר; cf. regarding ספר = שׁפר, under Ps 16:6) is the sky-blue sapphire (Ex 24:10), including the Lasurstein (lapis lazuli), sprinkled with golden, or rather with gold-like glistening points of pyrites, from which, with the l omitted, sky-blue is called azur (azure) (vid., under Job 28:6). The word of art formed of ivory is quite covered over with sapphires fixed in it. That which is here compared is nothing else than the branching blue veins under the white skin. John Gill His hands are as gold rings, set with the beryl,.... Beryl is with great propriety mentioned, because it was usual to wear it on the fingers (z). This was one of the precious stones in the breastplate of the high priest, a type of Christ, Ex 28:20; one of the pearl foundations of the New Jerusalem, Rev_ 21:20; the appearance of the wheels in Ezekiel's vision was like it, Ezek 1:16; the body of the glorious person, seen by Daniel, is said to be as that, Dan 10:6; so that it is no wonder the hands of Christ should be compared to gold rings set with it. The word "tarshish", here rendered by "beryl", is sometimes used for the "sea"; and naturalists (a) tell us, that the best beryl is that which most resembles the colour of the sea; so all the three Targums, on Ex 28:20; call it , from its sea colour; and some versions have it here, "the sea coloured beryl" (b). Some think the chrysolite is meant, so called from Tarshish, a city in the Indian sea, from whence it was brought, 3Kings 10:22; which is a precious stone, of a golden colour. Others take it to be the "hyacinth", or "jacinth", which is of a violet or purple colour. Cocceius is of opinion that the "sardonyx" in intended, a composition of the "sardius" and "onyx" stones; and is of a white and ruddy colour, and much resembles the nail of a man's hand; which it was usual to set in rings wore on the hand; and a hand adorned with a ring set with a sardonyx, Martial calls "sardonychata manus" (c). Now Christ's hands, which are the instruments of action, may be compared to "gold rings", set with one or other of these stones; because of the variety of his works in nature, providence, and grace; and because of the preciousness and value of them; and because of their perfection and completeness; the circular form being reckoned the most perfect: and never do the hands of Christ appear as thus described, and look more beautiful and lovely, than when he is beheld as grasping, holding, and retaining his people in his hands, out of which they never be plucked; and who are as so many gold rings, jewels, pearls, and precious stories, in his esteem; and as holding the bright stars, the ministers of the word, in there, who sparkle in their gifts and graces, like so many gems there: and particularly this may be expressive of the munificence and liberality of Christ, in the distribution of his gifts and graces to his people, so freely and generously, so largely and plenteously, and so wisely and faithfully, as he does; and a beautiful sight it is, to the eye of faith, to behold him with his hands full of grace, and a heart ready to distribute it; his belly is as bright ivory, overlaid with sapphires: which most of the ancient interpreters understand of the human nature of Christ, described by one part of it, because of its frailty and weakness in itself; and is compared to bright ivory, partly because of its firmness and constancy in suffering, and partly because of its purity, holiness, and innocence; and is said to be "overlaid with sapphires", because of its exaltation and glory at the right hand of God. The words may be rendered, "his bowels are as bright ivory", &c. (d); as in Song 5:4; and may express the love, grace, mercy, pity, compassion of Christ to the sons of men; compared to "ivory", or the elephant's teeth, for the excellency of it, Christ's love being better than life itself; and for the purity and sincerity of it, there being no hypocrisy in it; and for the firmness, constancy, and duration of it, it being from everlasting to everlasting, without any change or variation; and to an overlay or enamel of "sapphires", for the riches, worth and value of it, it being preferable to all precious stones, or that can be desired. Some interpreters are of opinion, that not any part of the body, the belly or bowels, are here meant, but rather some covering of the same; for seems not so agreeable with the rules of decency, nor consistent with the spouse's modesty, to describe her beloved by those parts to the daughters of Jerusalem; nor with the scope of the narration, which is to give distinguishing marks and characters, by which they might know him from another. Aben Ezra thinks the girdle is meant; which either may be his royal girdle, the girdle of righteousness and faithfulness; or his priestly girdle, said to be of gold; see Is 11:5; or his prophetic girdle, the girdle of truth. The allusion may be to the embroidered coat of the high priest: in the holes and incisures of which, as Jarchi says, were put jewels and precious stones: or rather to the ephod with the breastplate, in which were twelve precious stones, and among these the sapphire; and which may represent Christ, as the great High Priest, bearing all his elect upon his heart in heaven; having entered there, in their name, to take possession of it for them, until they are brought into the actual enjoyment of it. (z) "Et solitum digito beryllum adederat ignis", Propert. l. 4. Eleg. 7. v. 9. (a) Plin. Nat. Hist. l. 37. c. 5. Solin. Polyhistor. c. 65. Ruaeus de Gemmis, l. 9. c. 8. De Boot Hist. Gemm. l. 2. c. 70. Dionys. Perieg. v. 1012. (b) "beryllo thalassio", Junius & Tremellius, Piscator. (c) Epigr. l. 2. Ep. 25. (d) "viscera ejus", Marckius, Michaelis. John Wesley Beryl - Beautiful, and precious, and richly adorned, as it were with gold rings set with precious stones. Belly - Which seems to be here used, for the whole body, reaching from the neck to the bottom of the belly. Saphires - Of a pure and bright white colour, intermixt with blue veins; for some saphires are of a bright blue colour. Robert Jamieson, A. R. Fausset and David Brown rings set with . . . beryl--Hebrew, Tarshish, so called from the city. The ancient chrysolite, gold in color (Septuagint), our topaz, one of the stones on the high priest's breastplate, also in the foundation of New Jerusalem (Rev_ 21:19-20; also Dan 10:6). "Are as," is plainly to be supplied, see in Song 5:13 a similiar ellipsis; not as MOODY STUART: "have gold rings." The hands bent in are compared to beautiful rings, in which beryl is set, as the nails are in the fingers. BURROWES explains the rings as cylinders used as signets, such as are found in Nineveh, and which resemble fingers. A ring is the token of sonship (Lk 15:22). A slave was not allowed to wear a gold ring. He imparts His sonship and freedom to us (Gal 4:7); also of authority (Gen 41:42; compare Jn 6:27). He seals us in the name of God with His signet (Rev_ 7:2-4), compare below, Song 8:6, where she desires to be herself a signet-ring on His arms; so "graven on the palms," &c., that is, on the signet-ring in His hand (Is 49:16; contrast Hag 2:23, with Jer 22:24). belly--BURROWES and MOODY STUART translate, "body." NEWTON, as it is elsewhere, "bowels"; namely, His compassion (Ps 22:14; Is 63:15; Jer 31:20; Hos 11:8). bright--literally, "elaborately wrought so as to shine," so His "prepared" body (Heb 10:5); the "ivory palace" of the king (Ps 45:8); spotless, pure, so the bride's "neck is as to tower of ivory" (Song 7:4). sapphires--spangling in the girdle around Him (Dan 10:5). "To the pure all things are pure." As in statuary to the artist the partly undraped figure is suggestive only of beauty, free from indelicacy, so to the saint the personal excellencies of Jesus Christ, typified under the ideal of the noblest human form. As, however, the bride and bridegroom are in public, the usual robes on the person, richly ornamented, are presupposed (Is 11:5). Sapphires indicate His heavenly nature (so Jn 3:13, "is in heaven"), even in His humiliation, overlaying or cast "over" His ivory human body (Ex 24:10). Sky-blue in color, the height and depth of the love of Jesus Christ (Eph 3:18).
5:145:14: Ձեռք նորա ոսկիք ճախարակեայք՝ լցեալ ակամբք Թարսսայ. որովա՛յն նորա տախտակ փղոսկրեայ ականակապ յականց շափիղայ[8697]։ [8697] Ոմանք. Նորա ճախարակեայք ոսկեղէնք նման գլխոյն լցեալք ՚ի Թարշշայ... ականակապ ՚ի քարանց շա՛՛։ 14 Նրա ձեռքերը ճախարակուած ոսկի են՝ Թարսիսի ակնաքարերով պատուած: Նրա որովայնը փղոսկրեայ տախտակ է՝ շափիւղայ քարերով ընդելուզուած: 14 Ձեռքերը ոսկի մատնիներ են՝ Թարսիսի քարերով լեցուած։Որովայնը բանուած փղոսկր է՝ Շափիւղաներով ծածկուած։ ձեռք նորա ^[95]ոսկիք ճախարակեայք`` լցեալ ակամբք Թարսսայ. որովայն նորա տախտակ փղոսկրեայ ականակապ յականց շափիղայ: 5:14: Ձեռք նորա ոսկիք ճախարակեայք՝ լցեալ ակամբք Թարսսայ. որովա՛յն նորա տախտակ փղոսկրեայ ականակապ յականց շափիղայ[8697]։ [8697] Ոմանք. Նորա ճախարակեայք ոսկեղէնք նման գլխոյն լցեալք ՚ի Թարշշայ... ականակապ ՚ի քարանց շա՛՛։ 14 Նրա ձեռքերը ճախարակուած ոսկի են՝ Թարսիսի ակնաքարերով պատուած: Նրա որովայնը փղոսկրեայ տախտակ է՝ շափիւղայ քարերով ընդելուզուած: 14 Ձեռքերը ոսկի մատնիներ են՝ Թարսիսի քարերով լեցուած։Որովայնը բանուած փղոսկր է՝ Շափիւղաներով ծածկուած։ zohrab-1805▾ eastern-1994▾ western am▾	5:145:14 руки его золотые кругляки, усаженные топазами; живот его как изваяние из слоновой кости, обложенное сапфирами; 5:15 κνῆμαι κνημη he; him στῦλοι στυλος pillar μαρμάρινοι μαρμαρινος found ἐπὶ επι in; on βάσεις βασις sole of the foot χρυσᾶς χρυσεος of gold; golden εἶδος ειδος aspect; shape αὐτοῦ αυτος he; him ὡς ως.1 as; how Λίβανος λιβανος select; choice ὡς ως.1 as; how κέδροι κεδρος cedar 5:15 שֹׁוקָיו֙ šôqāʸw שֹׁוק splintbone עַמּ֣וּדֵי ʕammˈûḏê עַמּוּד pillar שֵׁ֔שׁ šˈēš שֵׁשׁ alabaster מְיֻסָּדִ֖ים mᵊyussāḏˌîm יסד found עַל־ ʕal- עַל upon אַדְנֵי־ ʔaḏnê- אֶדֶן pedestal פָ֑ז fˈāz פַּז topaz מַרְאֵ֨הוּ֙ marʔˈēhû מַרְאֶה sight כַּ ka כְּ as † הַ the לְּבָנֹ֔ון llᵊvānˈôn לְבָנֹון Lebanon בָּח֖וּר bāḥˌûr בחר examine כָּ kā כְּ as † הַ the אֲרָזִֽים׃ ʔᵃrāzˈîm אֶרֶז cedar 5:15. crura illius columnae marmoreae quae fundatae sunt super bases aureas species eius ut Libani electus ut cedriHis legs as pillars of marble, that are set upon bases of gold. His form as of Libanus, excellent as the cedars. 5:15. His legs are columns of marble, which have been established over bases of gold. His appearance is like that of Lebanon, elect like the cedars. 5:15. His legs [are as] pillars of marble, set upon sockets of fine gold: his countenance [is] as Lebanon, excellent as the cedars. 15. His legs are pillars of marble, set upon sockets of fine gold: his aspect is like Lebanon, excellent as the cedars. 5:14 His hands [are as] gold rings set with the beryl: his belly [is as] bright ivory overlaid [with] sapphires: 5:14 руки его золотые кругляки, усаженные топазами; живот его как изваяние из слоновой кости, обложенное сапфирами; 5:15 κνῆμαι κνημη he; him στῦλοι στυλος pillar μαρμάρινοι μαρμαρινος found ἐπὶ επι in; on βάσεις βασις sole of the foot χρυσᾶς χρυσεος of gold; golden εἶδος ειδος aspect; shape αὐτοῦ αυτος he; him ὡς ως.1 as; how Λίβανος λιβανος select; choice ὡς ως.1 as; how κέδροι κεδρος cedar 5:15 שֹׁוקָיו֙ šôqāʸw שֹׁוק splintbone עַמּ֣וּדֵי ʕammˈûḏê עַמּוּד pillar שֵׁ֔שׁ šˈēš שֵׁשׁ alabaster מְיֻסָּדִ֖ים mᵊyussāḏˌîm יסד found עַל־ ʕal- עַל upon אַדְנֵי־ ʔaḏnê- אֶדֶן pedestal פָ֑ז fˈāz פַּז topaz מַרְאֵ֨הוּ֙ marʔˈēhû מַרְאֶה sight כַּ ka כְּ as † הַ the לְּבָנֹ֔ון llᵊvānˈôn לְבָנֹון Lebanon בָּח֖וּר bāḥˌûr בחר examine כָּ kā כְּ as † הַ the אֲרָזִֽים׃ ʔᵃrāzˈîm אֶרֶז cedar 5:15. crura illius columnae marmoreae quae fundatae sunt super bases aureas species eius ut Libani electus ut cedri His legs as pillars of marble, that are set upon bases of gold. His form as of Libanus, excellent as the cedars. 5:15. His legs are columns of marble, which have been established over bases of gold. His appearance is like that of Lebanon, elect like the cedars. 5:15. His legs [are as] pillars of marble, set upon sockets of fine gold: his countenance [is] as Lebanon, excellent as the cedars. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 5:15: His legs are as pillars of marble - Exquisitely turned and well-shaped; the sockets of gold may refer to his slippers. On these a profusion of gold and ornaments are still lavished in Asiatic countries. His countenance is as Lebanon - As Lebanon exalts its head beyond all the other mountains near Jerusalem, so my beloved is tall and majestic, and surpasses in stature and majesty all other men. He is also as straight and as firm as the cedars. Song of Solomon (Canticles) 5:16 Albert Barnes: Notes on the Bible - 1834 5:15: His countenance - Or, his appearance (his whole port and mien, but especially head and countenance) "is as the Lebanon." Song of Solomon (Canticles) 5:16 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 5:15: legs: Rev 1:15 sockets: Exo 26:19 his countenance: Sol 2:14; Jdg 13:6; Mat 17:2, Mat 28:3; Act 2:28; Rev 1:16 as Lebanon: Sol 4:11; Psa 92:12; Hos 14:7; Zac 9:17; Ti1 3:16 Song of Solomon (Canticles) 5:16 Carl Friedrich Keil and Franz Delitzsch 15a His legs white marble columns, Set on bases of fine gold. If the beauty of the living must be represented, not by colours, but in figurative language, this cannot otherwise be done than by the selection of minerals, plants, and things in general for the comparison, and the comparison must more or less come short, because dead soulless matter does not reach to a just and full representation of the living. Thus here, also, the description of the lower extremity, which reaches from the thighs and the legs down to the feet, of which last, in the words of an anatomist, (Note: Hyrtl's Lehrbuch der Anat. des Menschen, sec. 155.) Tit may be said that "they form the pedestal for the bony pillars of the legs." The comparison is thus in accordance with fact; the שׁוקים (from שוק = Arab. saḳ, to drive: the movers forward), in the structure of the human frame, take in reality the place of "pillars," and the feet the place of "pedestals," as in the tabernacle the wooden pillars rested on small supports in which they were fastened, Ex 26:18. But in point of fidelity to nature, the symbol is inferior to a rigid Egyptian figure. Not only is it without life; it is not even capable of expressing the curvilinear shape which belongs to the living. On the other hand, it loses itself in symbol; for although it is in conformity with nature that the legs are compared to pillars of white (according to Aquila and Theod., Parian) marble, - שׁשׁ = שׁישׁ, 1Chron 29:2 (material for the building of the temple), Talm. מרמרא, of the same verbal root as שׁוּשׁן, the name of the white lily, - the comparison of the feet to bases of fine gold is yet purely symbolical. Gold is a figure of that which is sublime and noble, and with white marble represents greatness combined with purity. He who is here praised is not a shepherd, but a king. The comparisons are thus so grand because the beauty of the beloved is in itself heightened by his kingly dignity. (Note: Dillmann proposes the question, the answer to which he desiderates in Ewald, how the maiden could be so fluent in speaking of the new glories of the Solomonic era (plants and productions of art). Bttcher answers, that she had learned to know these whilst detained at court, and that the whole description has this ground-thought, that she possessed in her beloved all the splendour which the women of the harem value and enjoy. But already the first words of the description, "white and ruddy," exclude the sunburnt shepherd. To refer the gold, in the figurative description of the uncovered parts of the body, to this bronze colour is insipid.) 15b His aspect like Lebanon, Distinguised as the cedars. By בּחוּר the Chald. thinks of "a young man" (from בּחר = בּגר, to be matured, as at Ps 89:20); but in that case we should have expected the word כּארז instead of כּארזים. Luther, with all other translators, rightly renders "chosen as the cedars." His look, i.e., his appearance as a whole, is awe-inspiring, majestic, like Lebanon, the king of mountains; he (the praised one) is chosen, i.e., presents a rare aspect, rising high above the common man, like the cedars, those kings among trees, which as special witnesses of creative omnipotence are called "cedars of God," Ps 80:11 [10]. בּחוּר, electus, everywhere else an attribute of persons, does not here refer to the look, but to him whose the look is; and what it means in union with the cedars is seen from Jer 22:7; cf. Is 37:24. Here also it is seen (what besides is manifest), that the fairest of the children of men is a king. In conclusion, the description returns from elevation of rank to loveliness. John Gill His legs are as pillars of marble, set upon sockets of fine gold,.... The allusion may be to the "femoralia", or garments on the thighs of the high priest when he ministered in holy things, who was a type of Christ; which were made of thee twined linen, and, as the Rabbins say (e), of thread six times doubled; and so must sit very full and stiff, and be like pillars of marble, for colour, firmness, and stiffness; and below which was the hem of the holy robe: and, round about that, were pomegranates and golden bells, and which may be alluded to in the next clause, "set upon sockets of fine gold"; or else the allusion may be to the custom (f) of the eastern countries, where they sandals, bound about the feet with golden ribbons; or had their shoes adorned with gold and precious stones; or were made of gold, as were those which Demetrius wore: snow white feet, with golden knots, as Manilius (g) expresses it, must look very beautiful; and marble legs or feet, as the poet (h) calls them, with golden shoes, suggest the same idea. Now if a covering of the thighs is alluded to, this may respect the pure and spotless righteousness of Christ, and the glory and excellency of it; which covers the nakedness of saints; hides all their impurities, their sins, original and actual; and renders them acceptable in the sight of God: or the legs of Christ being thus compared may denote the strength and power of Christ, to bear up and support what has been or is laid upon him; as the whole universe, the earth, and all that is in it; the covenant of grace, its blessings and promises, which he is the basis and foundation of; the whole church, the persons of all the elect, whom he represented in eternity, and now in time; all their sins and transgressions, laid upon him and bore by him, in his body on the cross; the government of his people on his shoulder; their burdens, and them under all their trials, temptations, and afflictions; and as all the vessels, so all the glory of his Father's house: and these may set forth also the power of Christ, in treading under and trampling upon all his and his people's enemies, both when on the cross, and now in heaven, where he must reign until all enemies are put under his feet. Or legs, being the instruments of walking, may intend either his ways of love, grace, and mercy, in the covenant before time, in favour of his people; and which, like marble pillars, are pure, firm, and constant, and like such, in golden sockets, glorious and excellent: or his walk and conversation, when incarnate and in his state of humiliation; which was always upright, even, and constant; and upon which were a beauty, glory, and lustre, answerable to the metaphors here used: or his walks in the churches, his golden candlesticks; among whom he delights to be, and to whom his presence is desirable, beautiful, and glorious: or his providential dispensations towards his people; which are straight, upright, and equal, holy and righteous, firm and sure; the basis of which are his eternal purposes and decrees; his countenance is as Lebanon: his shape, form, personage, appearance, and mien; which was a goodly mountain on the north of Judea, high, pleasant, and set with fruitful and fragrant trees, and made a very delightful appearance; to which Christ may be compared for his height, being higher than the kings of the earth, than the angels of heaven, and than the heavens themselves; and for pleasantness, being more glorious and excellent than that or any other mountain; and for the fruitful and fragrant trees of righteousness that grow upon him, have their root in him, and their fruitfulness from him; and which diffuse a grateful odour, by their graces and good works, to Christ and his saints; and who himself more especially, like this mountain, emits a fragrant smell, in his person, grace, righteousness, and sacrifice, to all passers-by, and true believers in him. It is added, excellent as the cedars; which grew on Lebanon; being the choicest, and preferable to all others: to which Christ may be compared, for tallness, stateliness, fragrancy, and durableness (i); especially the former, which is always thought to add gracefulness and majesty to men; See Gill on 1Kings 9:2. (e) Kimchi Sepher Shorash. rad. Maimon. Hilchot Cele Hamikdash, c. 8. s. 14. Jarchi in loc. (f) Vid. Plin. Nat. Hist. l. 9. c. 35. & l. 37. c. 2. (g) De Margaritis, l. 5. (h) "Litora marmoreis pedibus signanda puellae", Ovid. Amor. l. 2. Eleg. 11. v. 5. (i) "Et cedro digna locutus", Persii Satyr. 1. v. 42. John Wesley Marble - White, and strait, and well shaped and strong. Gold - His feet are compared to gold, for their singular brightness, for which they are compared to fine - brass, Rev_ 1:15. Countenance - Heb. his aspect or appearance, his form or person. Lebanon - In respect of its cedars, tall, and upright, and stately. Robert Jamieson, A. R. Fausset and David Brown pillars--strength and steadfastness. Contrast man's "legs" (Eccles 12:3). Allusion to the temple (3Kings 5:8-9; 3Kings 7:21), the "cedars" of "Lebanon" (Ps 147:10). Jesus Christ's "legs" were not broken on the cross, though the thieves' were; on them rests the weight of our salvation (Ps 75:3). sockets of fine gold--His sandals, answering to the bases of the pillars; "set up from everlasting" (Prov 8:22-23). From the head (Song 5:11) to the feet, "of fine gold." He was tried in the fire and found without alloy. countenance--rather, "His aspect," including both mien and stature (compare 2Kings 23:21, Margin; with 1Chron 11:23). From the several parts, she proceeds to the general effect of the whole person of Jesus Christ. Lebanon--so called from its white limestone rocks. excellent--literally, "choice," that is, fair and tall as the cedars on Lebanon (Ezek 31:3, &c.). Majesty is the prominent thought (Ps 21:5). Also the cedars' duration (Heb 1:11); greenness (Lk 23:31), and refuge afforded by it (Ezek 17:22-23).
5:155:15: Սրո՛ւնք նորա սիւնք մարմարեայք հաստատեալք ՚ի վերայ ոսկեաց խարսխաց։ Տեսիլ նորա որպէս զընտիր եղեւնափայտից Լիբանանու[8698]։ [8698] Ոմանք. Սիւնք կճեայք հաս՛՛... ՚ի վերայ ոսկի. կամ՝ ոսկեղէն խարսխաց. տեսակ նորա իբրեւ Լիբանան ընտրեալ իբրեւ զմայրս։ 15 Նրա սրունքները մարմարեայ սիւներ են՝ հաստատուած ոսկէ խարիսխների վրայ: Նրա տեսքն ասես Լիբանանի ընտիր եղեւնափայտ լինի: 15 Սրունքները մարմարէ սիւներ են՝ Ընտիր ոսկի խարիսխներու վրայ հաստատուած։Կերպարանքը՝ Լիբանանի պէս, Եղեւիններուն պէս ընտիր է։ սրունք նորա սիւնք մարմարեայք հաստատեալք ի վերայ ոսկի խարսխաց. տեսիլ նորա որպէս զընտիր եղեւնափայտից Լիբանանու: 5:15: Սրո՛ւնք նորա սիւնք մարմարեայք հաստատեալք ՚ի վերայ ոսկեաց խարսխաց։ Տեսիլ նորա որպէս զընտիր եղեւնափայտից Լիբանանու[8698]։ [8698] Ոմանք. Սիւնք կճեայք հաս՛՛... ՚ի վերայ ոսկի. կամ՝ ոսկեղէն խարսխաց. տեսակ նորա իբրեւ Լիբանան ընտրեալ իբրեւ զմայրս։ 15 Նրա սրունքները մարմարեայ սիւներ են՝ հաստատուած ոսկէ խարիսխների վրայ: Նրա տեսքն ասես Լիբանանի ընտիր եղեւնափայտ լինի: 15 Սրունքները մարմարէ սիւներ են՝ Ընտիր ոսկի խարիսխներու վրայ հաստատուած։Կերպարանքը՝ Լիբանանի պէս, Եղեւիններուն պէս ընտիր է։ zohrab-1805▾ eastern-1994▾ western am▾	5:155:15 голени его мраморные столбы, поставленные на золотых подножиях; вид его подобен Ливану, величествен, как кедры; 5:16 φάρυγξ φαρυγξ he; him γλυκασμοὶ γλυκασμος and; even ὅλος ολος whole; wholly ἐπιθυμία επιθυμια longing; aspiration οὗτος ουτος this; he ἀδελφιδός αδελφιδος of me; mine καὶ και and; even οὗτος ουτος this; he πλησίον πλησιον near; neighbor μου μου of me; mine θυγατέρες θυγατηρ daughter Ιερουσαλημ ιερουσαλημ Jerusalem 5:16 חִכֹּו֙ ḥikkˌô חֵךְ palate מַֽמְתַקִּ֔ים mˈamᵊṯaqqˈîm מַמְתַקִּים sweetness וְ wᵊ וְ and כֻלֹּ֖ו ḵullˌô כֹּל whole מַחֲמַדִּ֑ים maḥᵃmaddˈîm מַחְמָד desire זֶ֤ה zˈeh זֶה this דֹודִי֙ ḏôḏˌî דֹּוד beloved one וְ wᵊ וְ and זֶ֣ה zˈeh זֶה this רֵעִ֔י rēʕˈî רֵעַ fellow בְּנֹ֖ות bᵊnˌôṯ בַּת daughter יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem 5:16. guttur illius suavissimum et totus desiderabilis talis est dilectus meus et iste est amicus meus filiae HierusalemHis throat most sweet, and he is all lovely: such is my beloved, and he is my friend, O ye daughters of Jerusalem. 5:16. His throat is most sweet, and he is entirely desirable. Such is my beloved, and he is my friend, O daughters of Jerusalem. 5:16. His mouth [is] most sweet: yea, he [is] altogether lovely. This [is] my beloved, and this [is] my friend, O daughters of Jerusalem. 16. His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem. 5:15 His legs [are as] pillars of marble, set upon sockets of fine gold: his countenance [is] as Lebanon, excellent as the cedars: 5:15 голени его мраморные столбы, поставленные на золотых подножиях; вид его подобен Ливану, величествен, как кедры; 5:16 φάρυγξ φαρυγξ he; him γλυκασμοὶ γλυκασμος and; even ὅλος ολος whole; wholly ἐπιθυμία επιθυμια longing; aspiration οὗτος ουτος this; he ἀδελφιδός αδελφιδος of me; mine καὶ και and; even οὗτος ουτος this; he πλησίον πλησιον near; neighbor μου μου of me; mine θυγατέρες θυγατηρ daughter Ιερουσαλημ ιερουσαλημ Jerusalem 5:16 חִכֹּו֙ ḥikkˌô חֵךְ palate מַֽמְתַקִּ֔ים mˈamᵊṯaqqˈîm מַמְתַקִּים sweetness וְ wᵊ וְ and כֻלֹּ֖ו ḵullˌô כֹּל whole מַחֲמַדִּ֑ים maḥᵃmaddˈîm מַחְמָד desire זֶ֤ה zˈeh זֶה this דֹודִי֙ ḏôḏˌî דֹּוד beloved one וְ wᵊ וְ and זֶ֣ה zˈeh זֶה this רֵעִ֔י rēʕˈî רֵעַ fellow בְּנֹ֖ות bᵊnˌôṯ בַּת daughter יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem 5:16. guttur illius suavissimum et totus desiderabilis talis est dilectus meus et iste est amicus meus filiae Hierusalem His throat most sweet, and he is all lovely: such is my beloved, and he is my friend, O ye daughters of Jerusalem. 5:16. His throat is most sweet, and he is entirely desirable. Such is my beloved, and he is my friend, O daughters of Jerusalem. 5:16. His mouth [is] most sweet: yea, he [is] altogether lovely. This [is] my beloved, and this [is] my friend, O daughters of Jerusalem. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 5:16: His mouth is most sweet - His eloquence is great, and his voice is charming. Every word he speaks is sweetness, mildness, and benevolence itself. Then, her powers of description failing, and metaphor exhausted she cries out, "The whole of him is loveliness. This is my beloved, and this is my companion, O ye daughters of Jerusalem." Albert Barnes: Notes on the Bible - 1834 5:16: He is altogether lovely - literally, the whole of him desires or delights; the plural substantive expressing the notion of the superlative. Theodoret, applying to our Lord the whole description, interprets well its last term: "Why should I endeavor to express His beauty piecemeal when He is in Himself and altogether the One longed-for, drawing all to love, compelling all to love, and inspiring with a longing (for His company) not only those who see, but also those who hear?" R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 5:16: mouth: Heb. palate, Sol 1:2; Psa 19:10, Psa 119:103; Jer 15:16 most: Sol 1:16, Sol 2:1, Sol 2:3; Psa 45:2, Psa 89:6, Psa 148:13; Isa 9:6, Isa 9:7; Phi 3:8; Pe1 2:6, Pe1 2:7 my beloved: Sol 2:16, Sol 6:3; Gal 2:20 friend: Jer 3:20 *marg. Hos 3:1; Jam 2:23, Jam 4:4 Carl Friedrich Keil and Franz Delitzsch 16a His palate is sweets (sweetnesses), And he is altogether precious (lovelinesses). The palate, חך, is frequently named as the organ of speech, Job 6:30; Job 31:30; Prov 5:3; Prov 8:7; and it is also here used in this sense. The meaning, "the mouth for kissing," which Bttch. gives to the word, is fanciful; חך (= ḥnk, Arab. ḥanak) is the inner palate and the region of the throat, with the uvula underneath the chin. Partly with reference to his words, his lips have been already praised, 13b; but there the fragrance of his breath came into consideration, his breath both in itself and as serving for the formation of articulate words. But the naming of the palate can point to nothing else than his words. With this the description comes to a conclusion; for, from the speech, the most distinct and immediate expression of the personality, advance is made finally to the praise of the person. The pluraliatant. ממתּקּים and מחמדּים designate what they mention in richest fulness. His palate, i.e., that which he speaks and the manner in which he speaks it, is true sweetness (cf. Prov 16:21; Ps 55:15), and his whole being true loveliness. With justifiable pride Shulamith next says: 16b This is my beloved and this my friend, Ye daughters of Jerusalem! The emphatically repeated "this" is here pred. (Luth. "such an one is" ...); on the other hand, it is subj. at Ex 3:15 (Luth.: "that is" ...). John Gill His mouth is most sweet,.... Or sweetness itself (k); yea, "sweetnesses" (l); exceeding sweet. That is, the words of his month, the doctrines of the Gospel, the precious promises of it, the kind invitations given, and the comfortable things spoken in it; yea, the commands of Christ in his word are not grievous, but pleasant and delightful: or the kisses of his mouth may be meant, the sensible manifestations of his love, Song 1:2; Some think the voice of Christ is intended, and the sound of it (m), whether the word be translated "mouth", "throat", or "roof of the mouth", as it may signify either; all which are instruments of the voice, and nothing is more common with lovers than to admire each other's voice; see Song 2:14; and may be applied to the voice of the Gospel, which is sweet, delightful, charming, and alluring, being a voice of love, grace, and mercy, peace, pardon, life, and salvation. The word may be rendered "taste", as in Song 2:3; and which may be taken, either actively, for the distinguishing taste of Christ between things perverse and good, and between carnal and spiritual ones, and so for the provision of savoury food he makes for his people; or passively, of his being, in his person, offices, and grace, sweet to the taste of a believer. Some interpret it of the breath of his mouth; which being "most sweet", recommends him to the affections of his people; and may design the expressions of his love to them, and his intercession for them; yea, he is altogether lovely; in his person, offices, people, word, and ordinances; his loveliness is perfect, nothing wanting in it; he is so to all, to his Father, angels, and saints: or, he is "all desires" (n); exceeding desirable, having all excellencies, perfections, and fulness in him; and being so in all his characters, offices, and relations, he stands in to his people; to whom he is all things (o), even all in all; they desire none but him. And now, by this description of him, the daughters of Jerusalem could not be at a loss to know who he was, and that he must be preferable to all other beloveds. And the church closes the account by claiming interest in him; her faith in him, and love to him, being increased, while she was speaking of him: this is my beloved; whom she had often called so; and still was her beloved; for though she had suffered much for him, nothing could separate from her love to him: and she adds another endearing character, and this is my friend: which appeared by his espousal of her; by his becoming a surety for her; by his assumption of her nature, and suffering in her room and stead; by paying her debts, and purchasing her person; by entering into heaven in her name, taking possession of it for her, and acting the part of an advocate on her account; by gracious visits to her, and familiar converse with her; by granting her large supplies of grace, and affording her help and relief in, all times of need; by giving good and wholesome counsel to her, and by disclosing the secrets of his heart unto her, Jn 15:15; and he is such a friend that sticks closer than a brother; that loves at all times; is constant and faithful, and always to be confided in; he is a rich, powerful, everlasting, and unchangeable friend. All this the church says, in the strength of faith, with the greatest affection, in the most exulting strains, and as glorying in him, and boasting of him: and now, as if she should say, O ye daughters of Jerusalem, is not this enough to describe my beloved to you, to distinguish him from all others? can you blame me for my affection to him, making such a strict inquiry after him, and giving such a solemn charge to you concerning him? is it not enough to draw out your love unto him, and set you a seeking after him with me? And such an effect it had upon them, as appears from the following chapter. (k) So is used of lovers by Solon in Plutarch. in Erotica, p. 751. and in Apulei Apolog. p. 192. (l) "dulcedines", Pagninus, Montanus, Marckius, Michaelis. (m) &c. Theocrit Idyll. 8. v. 82. (n) "et totus ipsa desideria", Marckius, Michaelis. (o) "Omnia Caesar erat", Lucan. Pharsal. l. 3. v. 108. "Id unum dixero, quam ille omnibus omnis fuerit", Paterculus, l. 2. John Wesley Altogether - Not to run out into more particulars. Robert Jamieson, A. R. Fausset and David Brown Literally, "His palate is sweetness, yea, all over loveliness," that is, He is the essence of these qualities. mouth--so Song 1:2, not the same as "lips" (Song 5:13), His breath (Is 11:4; Jn 20:22). "All over," all the beauties scattered among creatures are transcendently concentrated in Him (Col 1:19; Col 2:9). my beloved--for I love Him. my friend--for He loves me (Prov 18:24). Holy boasting (Ps 34:2; 1Cor 1:31).
5:165:16: Կոկորդ նորա լի՛ քաղցրութեամբ. եւ ամենեւին ցանկալի։ Ա՛յն է եղբօրորդին իմ, եւ ա՛յն է մերձաւոր իմ՝ դստե՛րք Երուսաղեմի։ Հարցանեն դստերքն Երուսաղեմի՝ ո՞ւր անց եղբօրորդի նորա. ա՛յսինքն է՝ հարսինն[8699]. [8699] Ոմանք. Այն է եղբօրորդեակն իմ։ 16 Նրա կոկորդը լի է քաղցրութեամբ, եւ ամբողջովին հաճելի է նա: Այսպիսին է, ահա, իմ սիրեցեալը, ո՜վ Երուսաղէմի դուստրեր, այսպիսին է իմ հոգու սիրածը:» Երուսաղէմի դուստրերը հարցնում են, թէ ուր է գնացել նրա, այսինքն՝ Հարսի սիրեցեալը. 16 Անոր քիմքը՝ քաղցր Ու ինք ամբողջ ցանկալի է։Ահա այսպէս է իմ սիրականս, այսպէս է իմ բարեկամս, Ո՛վ Երուսաղէմի աղջիկներ։ ^[96]Կոկորդ նորա լի քաղցրութեամբ, եւ ամենեւին ցանկալի: Այն է ^[97]եղբօրորդին իմ, եւ այն է մերձաւոր իմ, դստերք Երուսաղեմի: 5:16: Կոկորդ նորա լի՛ քաղցրութեամբ. եւ ամենեւին ցանկալի։ Ա՛յն է եղբօրորդին իմ, եւ ա՛յն է մերձաւոր իմ՝ դստե՛րք Երուսաղեմի։ Հարցանեն դստերքն Երուսաղեմի՝ ո՞ւր անց եղբօրորդի նորա. ա՛յսինքն է՝ հարսինն[8699]. [8699] Ոմանք. Այն է եղբօրորդեակն իմ։ 16 Նրա կոկորդը լի է քաղցրութեամբ, եւ ամբողջովին հաճելի է նա: Այսպիսին է, ահա, իմ սիրեցեալը, ո՜վ Երուսաղէմի դուստրեր, այսպիսին է իմ հոգու սիրածը:» Երուսաղէմի դուստրերը հարցնում են, թէ ուր է գնացել նրա, այսինքն՝ Հարսի սիրեցեալը. 16 Անոր քիմքը՝ քաղցր Ու ինք ամբողջ ցանկալի է։Ահա այսպէս է իմ սիրականս, այսպէս է իմ բարեկամս, Ո՛վ Երուսաղէմի աղջիկներ։ zohrab-1805▾ eastern-1994▾ western am▾	5:165:16 уста его сладость, и весь он любезность. Вот кто возлюбленный мой, и вот кто друг мой, дщери Иерусалимские!

Երգ Երգոց / Song of Solomon - 5 | swap

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831