Song of Solomon 1:9
Parallel Verses
English Standard Version
I compare you, my love, to a mare among Pharaoh’s chariots.

King James Bible
I have compared thee, O my love, to a company of horses in Pharaoh's chariots.

American Standard Version
I have compared thee, O my love, To a steed in Pharaoh's chariots.

Douay-Rheims Bible
To my company of horsemen, in Pharao's chariots, have I likened thee, O my love.

English Revised Version
I have compared thee, O my love, to a steed in Pharaoh's chariots.

Webster's Bible Translation
I have compared thee, O my love, to a company of horses in Pharaoh's chariots.

Song of Solomon 1:9 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

This comparison suaves prae vino, as well as that which in line 3 of the pentastich, Sol 1:3,

To smell thy ointments are sweet

shows that when this song is sung wine is presented and perfumes are sprinkled; but the love of the host is, for those who sing, more excellent than all. It is maintained that ריח signifies fragrance emitted, and not smell. Hence Hengst., Hahn, Hlem., and Zck. explain: in odour thy ointments are sweet. Now the words can certainly, after Joshua 22:10; Job 32:4; 1 Kings 10:23, mean "sweet in (of) smell;" but in such cases the word with Lamed of reference naturally stands after that to which it gives the nearer reference, not as here before it. Therefore Hengst.: ad odorem unguentorem tuorum quod attinet bonus est, but such giving prominence to the subject and attraction (cf. 1 Samuel 2:4; Job 15:20) exclude one another; the accentuation correctly places לריה out of the gen. connection. Certainly this word, like the Arab. ryḥ, elsewhere signifies odor, and the Hiph. הריח (araḥ) odorari; but why should not ריח be also used in the sense of odoratus, since in the post-bibl. Heb. הריח חושׁ means the sense of smell, and also in Germ. "riechen" means to emit fragrance as well as to perceive fragrance? We explain after Genesis 2:9, where Lamed introduces the sense of sight, as here the sense of smell. Zckl. and others reply that in such a case the word would have been לריח; but the art. is wanting also at Genesis 2:9 (cf. Sol 3:6), and was not necessary, especially in poetry, which has the same relation to the art. as to asher, which, wherever practicable, is omitted.

Thus in line 4:

An ointment poured forth is thy name.

By "thy ointments," line 3, spices are meant, by which the palace was perfumed; but the fragrance of which, as line 4 says, is surpassed by the fragrance of his name. שׁם (name) and שׁמן (fragrance) form a paranomasia by which the comparison is brought nearer Ecclesiastes 7:1. Both words are elsewhere mas.; but sooner than שׁם, so frequently and universally mas. (although its plur. is שׁמות, but cf. אבות), שׁמן may be used as fem., although a parallel example is wanting (cf. devǎsh, mōr, nōphěth, kěmāh, and the like, which are constantly mas.). Ewald therefore translates שמן תורק as a proper name: "O sweet Salbenduft" Fragrance of Ointment; and Bttcher sees in turǎk a subst. in the sense of "sprinkling" [Spreng-Oel]; but a name like "Rosenoel" [oil of roses] would be more appropriately formed, and a subst. form תורק is, in Heb. at least, unexampled (for neither תּוּגה nor תּוּבל, in the name Tubal-Cain, is parallel). Frst imagines "a province in Palestine where excellent oil was got," called Turak; "Turkish" Rosenl recommends itself, on the contrary, by the fact of its actual existence. Certainly less is hazarded when we regard shěměn, as here treated exceptionally, as fem.; thus, not: ut unguentum nomen tuum effunditur, which, besides, is unsuitable, since one does not empty out or pour out a name; but: unguentum quod effunditur (Hengst., Hahn, and others), an ointment which is taken out of its depository and is sprinkled far and wide, is thy name. The harsh expression שׁמן מוּרק is intentionally avoided; the old Heb. language is not φιλομέτοχος (fond of participles); and, besides, מורק sounds badly with מרק, to rub off, to wash away. Perhaps, also, יוּרק שׁמן is intentionally avoided, because of the collision of the weak sounds n and j. The name Shēm is derived from the verb shāmā, to be high, prominent, remarkable: whence also the name for the heavens (vid., under Psalm 8:2). That attractive charm (lines 2, 3), and this glory (line 4), make him, the praised, an object of general love, line 5, Sol 1:3::

Therefore virgins love thee.

This "therefore" reminds us of Psalm 45. עלמות (sing. Isaiah 7:14), from עלם (Arab.), ghalima, pubescere, are maidens growing to maturity. The intrans. form אהבוּך, with transitive signification, indicates a pathos. The perf. is not to be translated dilexerunt, but is to be judged of according to Gesen. 126. 3: they have acquired love to thee ( equals love thee), as the ἠγάπησάν σε of the Greek translators is to be understood. The singers themselves are the evidence of the existence of this love.

With these words the first pentastich of the table-song terminates. The mystical interpretation regards it as a song of praise and of loving affection which is sung to Christ the King, the fairest of the children of men, by the church which is His own. The Targum, in line first, thinks of the "mouth to mouth" [Numbers 12:8] in the intercourse of Moses with God. Evidence of divine love is also elsewhere thought of as a kiss: the post-bibl. Heb. calls the gentlest death the death בנשׁיקה, i.e., by which God takes away the soul with a kiss.

Song of Solomon 1:9 Parallel Commentaries

Treasury of Scripture Knowledge

o my

Songs 2:2,10,13 As the lily among thorns, so is my love among the daughters...

Songs 4:1,7 Behold, you are fair, my love; behold, you are fair; you have doves' eyes within your locks: your hair is as a flock of goats...

Songs 5:2 I sleep, but my heart wakes: it is the voice of my beloved that knocks, saying, Open to me, my sister, my love...

Songs 6:4 You are beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners.

John 15:14,15 You are my friends, if you do whatever I command you...

to a

1 Kings 10:28 And Solomon had horses brought out of Egypt, and linen yarn: the king's merchants received the linen yarn at a price.

2 Chronicles 1:14-17 And Solomon gathered chariots and horsemen: and he had a thousand and four hundred chariots, and twelve thousand horsemen...

Isaiah 31:1 Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen...

Cross References
2 Chronicles 1:16
And Solomon's import of horses was from Egypt and Kue, and the king's traders would buy them from Kue for a price.

2 Chronicles 1:17
They imported a chariot from Egypt for 600 shekels of silver, and a horse for 150. Likewise through them these were exported to all the kings of the Hittites and the kings of Syria.

Song of Solomon 1:15
Behold, you are beautiful, my love; behold, you are beautiful; your eyes are doves.

Song of Solomon 2:10
My beloved speaks and says to me: "Arise, my love, my beautiful one, and come away,

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