English Standard Version
Draw me after you; let us run. The king has brought me into his chambers. Others We will exult and rejoice in you; we will extol your love more than wine; rightly do they love you.
King James Bible
Draw me, we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee.
American Standard Version
Draw me; we will run after thee: The king hath brought me into his chambers; We will be glad and rejoice in thee; We will make mention of thy love more than of wine: Rightly do they love thee.
Draw me: we will run after thee to the odour of thy ointments. The king hath brought me into his storerooms: we will be glad and rejoice in thee, remembering thy breasts more than wine: the righteous love thee.
English Revised Version
Draw me; we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will make mention of thy love more than of wine: rightly do they love thee.
Webster's Bible Translation
Draw me, we will run after thee: the king hath brought me into his chambers; we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee.
Song of Solomon 1:4 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
With veyother mehemmah the postscript takes a new departure, warning against too much reading, and finally pointing once more to the one thing needful: "And besides, my son, be warned: for there is no end of much book-making; and much study is a weariness of the body." With "my son," the teacher of wisdom here, as in the Book of Proverbs, addresses the disciple who places himself under his instruction. Hitzig translates, construing mehemmah with hizzaher: "And for the rest: by these (the 'words of Koheleth,' Ecclesiastes 12:10) be informed." But (1) נזהר, according to usage, does not signify in general to be taught, but to be made wiser, warned; particularly the imper. הזּהר is cogn. with השּׁמר (cf. Targ. Jer. Exo 10:28, אזדּהר לך equals השּׁמר לך), and in fact an object of the warning follows; (2) min after yothēr is naturally to be regarded as connected with it, and not with hizzaher (cf. Esther 6:6, Sota vii. 7; cf. Psalm 19:12). The punctuation of veyother and mehemmah is thus not to be interfered with. Either hēmmah points back to divre (Ecclesiastes 12:11): And as to what goes beyond these (in relation thereto) be warned (Schelling: quidquid ultra haec est, ab iis cave tibi, and thus e.g., Oehler in Herzog's R. E. vii. 248); or, which is more probable, since the divre are without a fixed beginning, and the difference between true and false "wise men" is not here expressed, hemmah refers back to all that has hitherto been said, and veyother mehemmah signifies not the result thereof (Ewald, 285e), but that which remains thereafter: and what is more than that (which has hitherto been said), i.e., what remains to be said after that hitherto said; Lat. et quod superest, quod reliquum est.
In Ecclesiastes 12:12, Hitzig also proposes a different interpunction from that which lies before us; but at the same time, in the place of the significant double sentence, he proposes a simple sentence: "to make many books, without end, and much exertion of mind (in making these), is a weariness of the body." The author thus gives the reason for his writing no more. But with Ecclesiastes 12:8 he has certainly brought his theme to a close, and he writes no further; because he does not write for hire and without an aim, but for a high end, according to a fixed plan; and whether he will leave off with this his book or not is a matter of perfect indifference to the readers of this one book; and that the writing of many books without end will exhaust a man's mind and bring down his body, is not that a flat truism? We rather prefer Herzfeld's translation, which harmonizes with Rashbam's: "But more than these (the wise men) can teach thee, my son, teach thyself: to make many books there would be no end; and much preaching is fatiguing to the body." But נזהר cannot mean to "teach oneself," and ēn qētz does not mean non esset finis, but non est finis; and for lahach the meaning "to preach" (which Luther also gives to it) is not at all shown from the Arab. lahjat, which signifies the tongue as that which is eager (to learn, etc.), and then also occurs as a choice name for tongues in general. Thus the idea of a double sentence, which is the most natural, is maintained, as the lxx has already rendered it. The n. actionis עשׂות with its object is the subject of the sentence, of which it is said een qeets, it is without end; Hitzig's opinion, that ēn qēts is a virtual adj., as ēn 'avel, Deuteronomy 33:4, and the like, and as such the pred. of the substantival sentence. Regarding להג, avidum discendi legendique studium. C. A. Bode (1777) renders well: polygraphiae nullus est finis et polymathia corpus delessat. Against this endless making of books and much study the postscript warns, for it says that this exhausts the bodily strength without (for this is the reverse side of the judgment) truly furthering the mind, which rather becomes decentralized by this polupragmosu'nee. The meaning of the warning accords with the phrase coined by Pliny (Ephesians 7.9), multum non multa. One ought to hold by the "words of the wise," to which also the "words of Koheleth," comprehended in the asuppah of the book before us, belong; for all that one can learn by hearing or by reading amounts at last, if we deduct all that is unessential and unenduring, to a unum necessarium:
Treasury of Scripture Knowledge
we will be
the upright love thee
In many-colored robes she is led to the king, with her virgin companions following behind her.
With joy and gladness they are led along as they enter the palace of the king.
Song of Solomon 1:2
Let him kiss me with the kisses of his mouth! For your love is better than wine;
Song of Solomon 2:4
He brought me to the banqueting house, and his banner over me was love.
Song of Solomon 4:10
How beautiful is your love, my sister, my bride! How much better is your love than wine, and the fragrance of your oils than any spice!
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