Part Two: the Song of Songs, verse by verse study, chapters 3 - 4
Part One: we we take a look at others who looked at the book.
Part Three: A review and analysis.
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Chapter 3, verses 1 - 3 the Woman
Verses, then discussion.
on 'my' "mishkab" (bed / couch) "layil / layelah" (night) I "baqash" (search / seek (includes 'desire to find') him who "aheb" (loves) 'my' "nephesh" (soul / inner person / etc) I "baqash" (searched / sought) 'for him' "lo" (not / no) "matsa" (find / meet / 'catch') him.
I will "qum" (arise / stand) now and "sabab" (encircle / 'go around') "iyr" (city) "shuq" (move quickly / 'to run to and fro' (translated as 'streets')) and "rechob" (open place / 'city square') I 'will' "baqash" (search / seek) the one who 'loves my inner self', I searched, 'I didn't find him.'
I "matsa" (found / discovered) the "shamar" (keepers / guards) "sabab" (going around) the city, 'the one that' "aheb" (loves) my self, "raah" (seen) him? (the phrase implies a question).
This section is the woman recalling a vivid dream. She gets up in the middle of the night and searches through the city for her beloved. She finds the night watchmen and asks them if they've seen him. Another reference to an encounter with the guards of the city, later in the poem, isn't as pleasant.
This is interesting because it recounts her being in a city when she was apparently from the countryside, and interacting with others in the city. And as she doesn't get distracted and end up doing something else. So we know this probably isn't a memory of a real dream, but part of the script.
4 the woman's dream continues
Verse, then discussion.
"kimat" (a little) 'after' "abar" (passed / through) them "ad" (until / during / when) I "matsa" (find / encounter) the 'one who loves me' I "achaz" (grasped / seized) him and "lo" (not) "raphah" (relax / let go (includes 'to leave alone')) until "bo" (come / enter) "bayith" (house / dwelling) of 'my' "em" (mother) and into "cheder" (inner room) of 'the one' "harah" (conceived) me.
In her dream, the woman finds her lover, and she takes him home to meet mom. Who is apparently in her own bed. We don't know if her mother is just asleep, or is, perhaps, bedridden.
5 the woman's dream continues
Verse, then discussion.
I "shaba" ('want you to take an oath' / adjure) you "bath" (daughters) of Jerusalem by the "tsbiy" (beauty / delight (also: gazelles)) and the "ayyalah" (doe / hind) of the "sadeh" (countryside) "im" (not (as in: 'if presented with a choice say no') "ur" (stir up / arouse / awaken) or "ur" (stir up / arouse / awaken (repeated for emphasis)) "ahabah" (love) "ad" (until / before) "chaphets" (is pleasant / pleasurable / delightful / etc).
After the dream, she speaks to the women of the city.
She wants them to swear that they will not 'awaken love' before they are ready for it. We told you she does this several times, and it's coming up again.
Some commentators take this as she doesn't want the other women to disturb her boyfriend, and / or, steal him. That's not what it says. She does not use the possessive 'my' in relation to the word 'love'. What she said is that they are not to 'fall in love' until they are ready.
6 Some have this as the women's chorus, others leave it unattributed - possibly for a narrator.
Verse, then discussion.
"mi" (who) 'is' "zoth" (this / that) "alah" (ascending) from "midbar" (wilderness / desert) like "timarah" (column / pillar) of "ashan" (smoke) "qatar" (incense) of "mor" (myrrh) and "lebonah" (frankincense) and all "abaqah" (powder) "rakal" (trader / merchant).
Of course the allusion to the "pillar of cloud" from the Exodus is intentional, see Exodus 13 : 21 - 22 and following. And, given who the next section introduces, it adds to the show. And here, the cloud smells good.
7 - 8 may be part of the narrator's section
Verses, then discussion.
"hinneh" (behold) 'it is' "mittah" (bed / couch) of "Shelomoh" (Solomon), "shishshim" (sixty) "gibbor" (strong / mighty / warrior (includes the idea of 'heroic')) 'men' "sabib / bebibah" (surround) it, the "gibbor" (strong / mighty...) of "Yisrael" (Israel). "kol" (all) are "achaz" (grasping / holding) a "chereb" (sword) "lamad" (learned / instructed) in "milchamah" (battle / war) "ish" (each) "chereb" (sword) on "yarek" (thigh / side) 'against' the "pachad" (terror / fear) of "layil / layelah" (night).....
This is worth a look even though Solomon hasn't been seen yet. No, he hasn't. We have his 'couch'. OK, it could be describing a 'sedan chair' or other such transport, but the wording implies that these soldiers are carrying his bed, which means we may have the king as an very old man. Also, the "mighty men of Israel" goes back to King David's personal army of 'men of valor' beginning in 2 Samuel 23.
This group of experienced warriors is armed to the teeth because of the terrors of the night.
9 - 11 the narration continues
Verses, then discussion.
"aooiryon" (litter / sedan chair (not a 'carriage' or 'chariot')) has made himself "melek" (king) Solomon from "ets" (tree / wood) of Lebanon. Its "ammud" (pillars / platform) made of "keseph" (silver), its back of gold, its seat of purple, its middle inlaid with love by the daughters of Jerusalem.
"yatsa" (go out / come out (as an imperative)) and "raah" (see / look at) Daughters of "Tsiyyon" (Zion) at King Solomon, at the "atarah" (crown) was "atar" (crowned) him his "em" (mother), on the "yom" (day) of his "chathunnah" (marriage / wedding (only use of this form of this word in OT)) and on the day of "simchah" (joy / gladness) of his "leb" (heart / mind).
The birth of Solomon is part of a bit of extended ignominy in the life of King David involving his lapse with another man's wife, and a murder, and other distractions, as recounted in 2 Samuel 11 and 12, Solomon joins the story in 12 : 24. Mothers being mothers, Bathsheba maneuvers with the skill of a master of the art to have her second child by David, Solomon, anointed as king before David assumes room temperature, see 1 Kings 1 beginning at 28. Of course this doesn't sit well with the presumed heir, Absalom, and sits up a nice bit of internal drama before Solomon becomes the powerful king of Song (all puns at no extra charge) and story, and part of the lineage of Christ through Joseph, in spite of the backstory.
We said all that to say this. Solomon's mother didn't crown him, period. She may have influenced an aged and infirm David to do her bidding, which, as it turns out, was also part of God's Will.....
"You ask me how this could be God's will. My answer is this, how can it not be?"
- Reverand Behemial Far Traveller, in Gene Roddenberry's Andromeda (see link below)
In any case, the reference to Solomon's Mother, immediately after the reference to the Woman's own mother, is intentional, and part of the contrast. Her mom didn't have 'a crown to give', so she ended up the girlfriend of a shepherd... until she caught the eye of the king.
End chapter 3
Chapter 4, verses 1 - 3 Solomon / the Bridegroom
(the caption on one translation reads: "Solomon admires his bride"
Verses, then discussion.
"hen" (behold / even) 'you are' "yapheh" (beautiful) 'my' "rayah" (friend / companion), "hen" (behold / even) 'you are' "yapheh" (beautiful), 'your' "ayin" (eyes) "yonah" (dove(s)) "baad" (behind / through) "tsammah" (veil (this word is only used four times in the OT, three of them are in the Song, two in this chapter and one later (the other is in Isaiah 47:2)), your "sear" (hair) is like "eder" (flock / herd) of "ez" (goats) "galash" (caper (archaic 'to leap' or 'cavort') as in: 'frolic playfully') on "har" (mountain / hill country).....
"stop for a second.... what did he just say?"
You read it right. Whoever is speaking, possibly the king, just compared this beautiful girl's hair to a herd of goats prancing around on a mountain. He evidently wasn't satisfied with calling her a mare amongst a bunch of war horses, but don't worry, he's not done just yet.
We resume the verses already in progress:
.... the goats leaping around on mount "Gilad" (Gilead (the hill country just east of the Jordan river, southeast of Lake Galilee, there are several 'high points' but no significant peak.) Your "shen" (teeth) are like "eder" (flock / herd) "qatsab" (cut / shorn ('sheep' is implied but not stated in the text)) that have "alah" (ascended / come up) from "rachtsah" (washing), "kol" (all / every one) has "taam" (double 'twins') a "shakkuwl" (childless / barren (also: 'deprived of children')) "ayin" ('there is not' / none) among them.
'like a' "chut" (cord / thread) of "shani" (scarlet / crimson) are your "saphah" (lips / language) and your "midbar" (mouth / speech) is "naveh" (suitable / comely / beautiful / etc) like "pelach" (slice / piece) of "rimmon" (pomegranate) is your "raqqah" (temple (part of the face/head)) behind your "tsammah" (veil).
If this was written by Solomon, we may want to reconsider the statement that he was "the wisest man that ever lived". At what point in his day did it seem like a good idea to remind your 'new bride', who is lovesick for her shepherd boyfriend, of a flock of sheep? Perhaps the reason he was being carried around on a couch was that he was old, weak, and ... simple-minded.
Also, the imagery of the pomegranate behind a veil reminds us of aspects we saw during our study of Exodus of the configuration of the lamp stand (chapter 25 : 31 - 36) in the tabernacle, and ornaments on the priestly garments (Exodus 28 : 33 and following). The ancients saw it as a symbol of plenty and blessing.
4 - 6 the 'bridegroom' continues
Verses, then discussion.
like "migdal" (tower) of David (the word is the same in the Hebrew) your "tsavvar" (neck) is "banah" (built / constructed) "talpiyyoth" ('of stones' / brickwork) "eleph" (a thousand) "magen / meginnah" (shields) "talah" (hang / suspend) on it, "kol" (all / every) shield of the "gibbor" ('mighty warriors').
Your "shenayim / shetayim" (two) "shad" (breast(s)) are like two "opher" (fawns / young deer) of a "tsebiyyah" (gazelle) "ra'ah" (pasturing / feeding) in the "shusham..." (lilies). "ad" (until / up to) "puach" (breathe / blow) the "yom" (day (the idea here is 'morning breeze')) "nus" (escapes / flees / retreats) the "tselel" (shade / shadows) I will "halak" (go / walk / move / etc) to the "har" (mountain / hill) of "mor" (myrrh) and the mountain of "lebonah" (frankincense / incense)...
OK, we get it. She comes from a people that tend grazing animals, and in that land, the citadel of the city was a symbol of strength and stability.... yeah, we can see that. But, still.
We're also going back to the image of the warriors escorting Solomon on his couch being armed against the terrors of the night, and now, when the morning breeze blows at sunrise, those terrors flee. So he's going to go... what? Walk up into the hills and gather incense? Well, whatever. He goes on...
7 - 8 the 'bridegroom' continues
Verses, then discussion.
"kol" (all / every (part)) of you is "yapheh" (beautiful) my "rayah" (friend / companion) and "mum" (blemish / defect / imperfection) "ayin" (nothing / none / etc) on you. With me "eth" (from / out of) Lebanon (same word) "kallah" (bride / daughter-in-law (word means either)) with me from Lebanon (ancient Lebanon included everything well into today's Syria), "bo" (come / go) "shur" (travel about / journey (includes the idea of being paid to travel)) from "rosh" (top / head ) of "Amanah" (a set of mountains in Syria near Damascus, highest peak is about 6000 feet / 1800 meters), from top of "Shenir / Senir" (Sannine near Beirut, Lebanon, 8600 feet / 2600 meters), "Hermon" (Hermon on border between Lebanon and Syria, 9000 feet / 2800 meters), from the "meonah" (dwelling place / refuge) of the "ari" (lions), from the "har" (mountains) of the "namer" (leopards).
After comparing her to livestock and a defensive tower, now he says she is perfectly beautiful and he wants her to take a mountain tour with him to go see some big cats.
9 - 11 the 'bridegroom' continues
Verses, then discussion.
'you have' "libba?·tini " (stupefied / captured / enclosed) my 'heart / inner being' my "achoth" (sister) my "kallah" (bride / daughter in law) "libba?·tini" (the 'stupefied - heart' phrase is repeated, it's only two uses in the OT) with "echad" (one / single) of your "ayin" (eyes) and one "anaq" ( ornament / 'jewel') of your "tsavvar" (neck). "mah" (how) "yaphah" (beautiful) is your "dod" (love / beloved) my "achoth" (sister) my "kallah" (bride ...); "mah" (how) ''much more' "tob" (good / pleasant / etc) your "dod" (love) than "yayin" (wine) and the "reyach" (aroma / scent) of your "shemen" (oil (probably perfumed olive oil)). "nopheth" (honeycomb / honey from the comb) "nataph" (speaks / falls in drops) your "saphah" (lips / language) my bride, "debash" (pure honey / syrup (something sticky and/or sweet)) and "chalab" (milk) "tachath" (under / beneath) your "lashon" (tongue / language), and "reyach" (scent / aroma) your "salmah" (cloak / garments) is like "reyach" (scent / aroma) of Lebanon.
While it appears that Solomon, or at least the bridegroom, is totally smitten by the woman, once again we have to wonder about how rational he is because he refers to her repeatedly as 'his sister'. While he was perhaps looking for a closer relationship, one gets the impression that he's coming off as slightly pathetic to her.
It's interesting to consider the double meaning of his statement that 'honey drips from her lips', perhaps her words are sweet and mild, the milk part of the equation, but still.
We have no idea why this male speaker, whoever he is supposed to be, is obsessed with Lebanon, but saying her clothes smell like it, was, at the time, a compliment, as Lebanon was famous for its cedar forests. But his botanical compliments are just beginning.
12 - 15 the 'bridegroom' continues
Verses, then discussion.
a "gan" (garden) "na'al" (shut / locked) is my "achoth" (sister) my "kallah" (bride) "gal" (spring of water) "na'al" (shut / locked) a "mayan / mayanah" (fountain / 'water source') "chatham" (sealed).
your "shelach" (branches / 'a growing stem') a "pardes" (orchard / paradise / park) of "rimmon" (pomegranates) with "peri" (fruits) "meged" (excellent / precious / bounty), "kopher" (henna dye / bitumen / a cover) with "nerd" (nard / spikenard). And nard, and "karkom" (crocus flower (the source for the spice saffron, it is native to the region and has been harvested as a spice for thousands of years. It has also been used as a medicine for ages. See link below.)), and "qaneh" (reed / sweet cane / calamus (used as a perfume and incense)), and "qinnamon" (cinnamon), with trees of "lebonah" (frankincense), myrrh, and "ahalim" (aloe (several types of aloe are native to the region and have been used since ancient times for various purposes, see link below an for example.) with all the "rosh" (chief / ruler / top) "bosem" (spices / fragrance).
a "mayan / mayanah" (fountain ...) in / of "gan" (garden), "beer" (well / pit) "mayim" (water) "chay" (alive / living) "nazal" (flowing / pouring down) from Lebanon.
He continues with the extravagant compliments of the woman, now comparing her with... go back and look at the terms used .... something either just this side of the Garden of Eden, or the spice rack in the kitchen.
Then he goes on with a list of interesting scents and oils, most of which not only are used as perfume, or in food, they have medicinal uses as well.
Lastly, he says she is a fountain of living water, and he uses the source of the Jordan in the mountains of Lebanon. Of course, there is another source of Living Water, which you may look up at your leisure in John chapters 4 and 7 : 37 - 39.
16 the woman
Verse, then discussion.
"ur" (rouse / awaken / stir up) "tsaphon" (north wind (the wind from the north brings rain)), and come "teman" (south wind) "puach" (breathe / blow) on my "gan" (garden) that may "nazal" (flow down...) its "bosem" (spices / fragrance), "bo" ('let' come) my "dod" (beloved) to his "gan" (garden) to "akal" (eat) "peri" (fruit) of its "meged" (excellence / precious...).
The woman takes the imagery the king just laid out, and turns it toward her beloved, the shepherd. Who she wants to lure back to the 'garden' for dessert.
In short. The woman doesn't buy a word of the king's speech.
End Chapter 4
The Word by Word Study: Chapters 1 and 2, Chapters 5 and 6, Chapters 7 and 8.
resources used throughout the study
Hebrew - English Interlinear https://biblehub.com/interlinear/songs/3.htm
https://www.kingjamesbibleonline.org/1611_Song-of-Solomon-Chapter-3/
Outside reference links:
The source for the above quote:
It can take 75,000 saffron blossoms to produce a single pound of saffron spice.
The Ruth Bancroft Garden: NOTE: The Discussion presented above is posted as a reference document to begin a conversation of the topic. And that's it. Please accept it at such.
From The Media Desk.
Angel Dark, Demon Bright https://andromeda.fandom.com/wiki/Rev_Bem
"Saffron - Uses, Side Effects, and More" https://www.webmd.com/vitamins/ai/ingredientmono-844/saffron
"There are quite a few species of Aloe native to the Arabian Peninsula, and most of these are stemless or short-stemmed rather than tall." https://www.ruthbancroftgarden.org/plants/aloe-sabaea/