English Standard Version
Your teeth are like a flock of shorn ewes that have come up from the washing, all of which bear twins, and not one among them has lost its young.
King James Bible
Thy teeth are like a flock of sheep that are even shorn, which came up from the washing; whereof every one bear twins, and none is barren among them.
American Standard Version
Thy teeth are like a flock of ewes that are newly'shorn, Which are come up from the washing, Whereof every one hath twins, And none is bereaved among them.
Thy teeth as flocks of sheep, that are shorn which come up from the washing, all with twins, and there is none barren among them.
English Revised Version
Thy teeth are like a flock of ewes that are newly shorn, which are come up from the washing; whereof every one hath twins, and none is bereaved among them.
Webster's Bible Translation
Thy teeth are like a flock of sheep that are even shorn, which came up from the washing; all of which bear twins, and none is barren among them.
Song of Solomon 4:2 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The description of the palanquin now following, one easily attributes to another voice from the midst of the inhabitants of Jerusalem.
7 Lo! Solomon's palanquin,
Threescore heroes are around it,
Of the heroes of Israel,
8 All of them armed with the sword, expert in war.
Each with his sword on his thigh,
Against fear in the nights.
Since אפּריון, 9a, is not by itself a word clearly intelligible, so as to lead us fully to determine what is here meant by מטּה as distinguished from it, we must let the connection determine. We have before us a figure of that which is called in the post-bibl. Heb. כּלה הכנסת (the bringing-home of the bride). The bridegroom either betook himself to her parents' house and fetched his bride thence, which appears to be the idea lying at the foundation of Psalm 45, if, as we believe, the ivory-palaces are those of the king of Israel's house; or she was brought to him in festal procession, and he went forth to meet her, 1 Macc. 9:39 - the prevailing custom, on which the parable of the ten virgins (Matthew 25) is founded.
(Note: Weigand explains the German word Braut (bride) after the Sanscr. prauḍha, "she who is brought in a carriage;" but this particip. signifies nothing more than (aetate) provetca.)
Here the bride comes from a great distance; and the difference in rank between the Galilean maid and the king brings this result, that he does not himself go and fetch her, but that she is brought to him. She comes, not as in old times Rebecca did, riding on a camel, but is carried in a mittā, which is surrounded by an escort for protection and as a mark of honour. Her way certainly led through the wilderness, where it was necessary, by a safe convoy, to provide against the possibility (min in mippahad, cf. Isaiah 4:6; Isaiah 25:4) of being attacked by robbers; whereas it would be more difficult to understand why the marriage-bed in the palace of the king of peace (1 Chronicles 22:9) should be surrounded by such an armed band for protection. That Solomon took care to have his chosen one brought to him with royal honours, is seen in the lavish expenditure of spices, the smoke and fragrance of which signalized from afar the approach of the procession, - the mittā, which is now described, can be no other than that in which, sitting or reclining, or half sitting, half reclining, she is placed, who is brought to him in such a cloud of incense. Thus mittā (from nāthā, to stretch oneself out), which elsewhere is also used of a bier, 2 Samuel 3:21 (like the Talm. ערס equals ערשׂ), will here signify a portable bed, a sitting cushion hung round with curtains after the manner of the Indian palanquin, and such as is found on the Turkish caiques or the Venetian gondolas. The appositional nearer definition שׁלּשׁ, "which belonged to Solomon" (vid., under 6b), shows that it was a royal palanquin, not one belonging to one of the nobles of the people. The bearers are unnamed persons, regarding whom nothing is said; the sixty heroes form only the guard for safety and for honour (sauvegarde), or the escorte or convoie. The sixty are the tenth part (the lite) of the royal body-guard, 1 Samuel 27:2; 1 Samuel 30:9, etc. (Schlottm.). If it be asked, Why just 60? we may perhaps not unsuitably reply: The number 60 is here, as at Sol 6:8, the number of Israel multiplied by 5, the fraction of 10; so that thus 60 distinguished warriors form the half to the escort of a king of Israel. חרב אחזי properly means, held fast by the sword so that it goes not let them free, which, according to the sense equals holding fast equals practised in the use of the sword; the Syr. translation of the Apoc. renders παντοκράτωρ by 'he who is held by all," i.e., holding it (cf. Ewald, 149b).
(Note: This deponent use of the part. pass. is common in the Mishna; vid., Geiger's Lehrbuch zur Sprache der Mishna, 16. 5.)
Treasury of Scripture Knowledge
Song of Solomon 4:1
Behold, you are beautiful, my love, behold, you are beautiful! Your eyes are doves behind your veil. Your hair is like a flock of goats leaping down the slopes of Gilead.
Song of Solomon 4:3
Your lips are like a scarlet thread, and your mouth is lovely. Your cheeks are like halves of a pomegranate behind your veil.
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