English Standard Version
Your cheeks are lovely with ornaments, your neck with strings of jewels.
King James Bible
Thy cheeks are comely with rows of jewels, thy neck with chains of gold.
American Standard Version
Thy cheeks are comely with plaits of hair , Thy neck with strings of jewels.
Thy cheeks are beautiful as the turtledove's, thy neck as jewels.
English Revised Version
Thy cheeks are comely with plaits of hair, thy neck with strings of jewels
Webster's Bible Translation
Thy cheeks are comely with rows of jewels, thy neck with chains of gold.
Song of Solomon 1:10 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The second pentastich also begins with a solo:
4 Draw me, so will we run after thee.
All recent interpreters (except Bttcher) translate, like Luther, "Draw me after thee, so we run." Thus also the Targ., but doubtfully: Trahe nos post te et curremus post viam bonitatis tuae. But the accentuation which gives Tiphcha to משׁ requires the punctuation to be that adopted by the Peshito and the Vulg., and according to which the passage is construed by the Greeks (except, perhaps, by the Quinta): Draw me, so will we, following thee, run (vid., Dachselt, Biblia Accentuata, p. 983 s.). In reality, this word needs no complement: of itself it already means, one drawing towards, or to himself; the corresponding (Arab.) masak signifies, prehendere prehensumque tenere; the root is מש, palpare, contrectare. It occurs also elsewhere, in a spiritual connection, as the expression of the gentle drawing of love towards itself (Hosea 11:4; Jeremiah 31:3); cf. ἑλκύειν, John 6:44; John 12:32. If one connects "after thee" with "draw me," then the expression seems to denote that a certain violence is needed to bring the one who is drawn from her place; but if it is connected with "we will run," then it defines the desire to run expressed by the cohortative, more nearly than a willing obedience or following. The whole chorus, continuing the solo, confesses that there needs only an indication of his wish, a direction given, to make those who here speak eager followers of him whom they celebrate.
In what follows, this interchange of the solo and the unisono is repeated:
4b If the king has brought me into his chambers,
So will we exult and rejoice in thee.
We will praise thy love more than wine!
Uprightly have they loved thee.
The cohortative נרוּצה (we will run) was the apodosis imperativi; the cohortatives here are the apodosis perfecti hypothetici. "Suppose that this has happened," is oftener expressed by the perf. (Psalm 57:7; Proverbs 22:29; Proverbs 25:16); "suppose that this happens," by the fut. (Job 20:24; Ewald, 357b). חדרי are the interiora domus; the root word hhādǎr, as the Arab. khadar shows, signifies to draw oneself back, to hide; the hhěděr of the tent is the back part, shut off by a curtain from the front space. Those who are singing are not at present in this innermost chamber. But if the king brings one of them in (הביא, from בּוא, introire, with acc. loci), then - they all say - we will rejoice and be glad in thee. The cohortatives are better translated by the fut. than by the conjunctive (exultemus); they express as frequently not what they then desire to do, but what they then are about to do, from inward impulse, with heart delight. The sequence of ideas, "exult" and "rejoice," is not a climax descendens, but, as Psalm 118:24, etc., an advance from the external to the internal, - from jubilation which can be feigned, to joy of heart which gives it truth; for שׂמח - according to its root signification: to be smoothed, unwrinkled, to be glad
(Note: Vid., Friedr. Delitzsch's Indo-german.-sem. Studien (1873), p. 99f.)
- means to be of a joyful, bright, complaisant disposition; and גּיל, cogn. חיל, to turn (wind) oneself, to revolve, means conduct betokening delight. The prep. ב in verbs of rejoicing, denotes the object on account of which, and in which, one has joy. Then, if admitted into the closest neighbourhood of the king, they will praise his love more than wine. זכר denotes to fix, viz., in the memory; Hiph.: to bring to remembrance, frequently in the way of praise, and thus directly equivalent to celebrare, e.g., Psalm 45:18. The wine represents the gifts of the king, in contradistinction to his person. That in inward love he gives himself to them, excels in their esteem all else he gives. For, as the closing line expresses, "uprightly they love thee," - viz. they love thee, i.e., from a right heart, which seeks nothing besides, and nothing with thee; and a right mind, which is pleased with thee, and with nothing but thee. Heiligstedt, Zckler, and others translate: with right they love thee. But the pluralet. מישׁרים (from מישׁר, for which the sing. מישׁור occurs) is an ethical conception (Proverbs 1:3), and signifies, not: the right of the motive, but: the rightness of the word, thought, and act (Proverbs 23:16; Psalm 17:2; Psalm 58:2); thus, not: jure; but: recte, sincere, candide. Hengst., Thrupp, and others, falsely render this word like the lxx, Aquil., Symm., Theod., Targ., Jerome, Venet., and Luther, as subject: rectitudes abstr. for concr. equals those who have rectitude, the upright. Hengstenberg's assertion, that the word never occurs as in adv., is set aside by a glance at Psalm 58:2; Psalm 75:3; and, on the other hand, there is no passage in which it is sued as abstr. pro concr. It is here, as elsewhere, an adv. acc. for which the word בּמישׁרים might also be used.
The second pentastich closes similarly with the first, which ended with "love thee." What is there said of this king, that the virgins love him, is here more generalized; for diligunt te is equivalent to diligeris (cf. Sol 8:1, Sol 8:7). With these words the table-song ends. It is erotic, and yet so chaste and delicate, - it is sensuous, and yet so ethical, that here, on the threshold, we are at once surrounded as by a mystical cloudy brightness. But how is it to be explained that Solomon, who says (Proverbs 27:2), "Let another praise thee, and not thine own mouth," begins this his Song of Songs with a song in praise of himself? It is explained from this, that here he celebrates an incident belonging to the happy beginning of his reign; and for him so far fallen into the past, although not to be forgotten, that what he was and what he now is are almost as two separate persons.
Treasury of Scripture Knowledge
And the servant brought out jewelry of silver and of gold, and garments, and gave them to Rebekah. He also gave to her brother and to her mother costly ornaments.
Song of Solomon 1:11
We will make for you ornaments of gold, studded with silver.
Song of Solomon 5:13
His cheeks are like beds of spices, mounds of sweet-smelling herbs. His lips are lilies, dripping liquid myrrh.
I will greatly rejoice in the LORD; my soul shall exult in my God, for he has clothed me with the garments of salvation; he has covered me with the robe of righteousness, as a bridegroom decks himself like a priest with a beautiful headdress, and as a bride adorns herself with her jewels.
Jump to PreviousBead-Rows Beads Beautiful Chains Cheeks Circlets Delight Earrings Face Garlands Gold Hair Jewels Lovely Neck Ornamental Ornaments Plaits Rings Rows Strings
Jump to NextBead-Rows Beads Beautiful Chains Cheeks Circlets Delight Earrings Face Garlands Gold Hair Jewels Lovely Neck Ornamental Ornaments Plaits Rings Rows Strings
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