translation_id: net-engnet

book_id: SNG

label: NET translator note

text: Alternately, “noble daughter” or “magnificent daughter.” The title בַּת־נָדִיב ( bat-nadiv , “princely daughter” or “daughter of the prince”; HALOT 673 s.v. נָדִיב ; BDB 622 s.v. נָדִיב 2) suggests to some that this woman is not the Israelite country maiden of chapters 1-4 and 8 , but the daughter of Pharaoh whom Solomon later married ( 1 Kgs 11:1 ). While the term נָדִיב often denotes nobility of position (“nobleman”), it can also denote nobility of character (“noble, willing, magnificent”) (e.g., Prov 17:26 ; Isa 32:5, 8 ) ( HALOT 673-74; BDB 622 s.v. 2 ).


text: The term ַַחמּוּק ( khammuq , “curve”) describes the shapely curvature of her legs ( HALOT 327; BDB 330 s.v. 2 ) rather than a curving, dancing motion (Arabic bridal dance view). Although the verb חָמַק ( khamaq , “turn”) appears twice ( Song 5:6 ; Jer 31:22 ), the noun חַמּוּק is a hapax legomenon . In postbiblical Hebrew it refers to “rundles” (Jastrow 476 s.v. חַמּוּק ). The term here has been translated in various ways: “[thigh] joints” (KJV), “rounded [thighs]” (RSV), “curves [of thighs]” (NASB), “graceful [thighs]” (NIV).


text: The term יָרֵךְ ( yarekh , “thigh”) may refer to (1) the fleshy upper part of the thigh where the leg joins the pelvis ( Gen 32:25-32; 46:26 ; Exod 1:5 ; Judg 8:30 ) or (2) the outside of the thigh from the hip down ( Exod 32:27 ; Judg 3:16, 21 ; Ps 45:4 ; Song 3:8 ). The first usage is usually restricted to a figure for the male loins, the source of male procreation ( Gen 46:26 ; Exod 1:5 ) and the locus of an oath ( Gen 24:2, 9; 47:29 ).


text: The noun שֹׁרֶר ( shorer ) is a hapax legomenon , appearing in the OT only here. There is debate whether it means “navel” or “vulva”: (1) Lys and Pope suggest that שֹׁרֶר is related to Arabic srr (“secret place, pudenda, coition, fornication”). They suggest that this is contextually supported by three factors: (a) His descriptive praise of her is in ascending order, beginning with her feet and concluding with her hair. The movement from her thighs ( 7:1 b), to her vulva ( 7:2 a), and then to her waist ( 7:2 b) would fit this. (b) The descriptive comparison to a glass of wine would be grotesque if her navel were in view – her navel was moist or filled with liquid? – but appropriate if her vulva were in view. (c) The navel would be a somewhat synonymous reference to the belly which is already denoted by בִּטְנֵךְ ( bitnekh , “belly”) in the following line. Because 7:1-7 does not use synonymous parallelism, the term שֹׁרֶר would have to refer to something other than the belly. (2) The term שֹׁרֶר denotes “navel”: (a) It may be related to the bi-consonantal noun שֹׁר ( shor , “navel, umbilical cord”) ( Prov 3:8 ; Ezek 16:4 ). (b) Mishnaic Hebrew שָׁרָר ( sharar ) denotes “navel, umbilical cord” (Jastrow 1634 s.v. שָׁרָר ). For example, in a midrash on the Book of Numbers, the noun שֹׁרֶר appears in an allusion to Song 7:3 to justify the seating of the Sanhedrin in the middle of the synagogue: “As the navel ( שֹׁרֶר ) is placed in the centre of the body, so are the Sanhedrin…” ( Num. Rab. 1:4). On the other hand, the meaning “vulva” never appears in Mishnaic Hebrew. Therefore, apart from this disputed usage there is no evidence that this term was ever used in this manner in Hebrew. (c) Rather than שֹׁרֶר being related to Arabic sirr (“pudenda”), it could just as easily be related to the Arabic noun surr “navel.” It is methodologically more sound to define שֹׁרֶר as “navel” than as “vulva.” (d) The nuance “navel” is not as out of line contextually as Lys and Pope suggest. The navel would not be out of place in the ascending order of praise because the בִּטְנֵךְ (“abdomen”) which follows may be viewed as both above and below the navel. The figurative association of the שֹׁרֶר as a mixing bowl filled with wine does not imply that this bodily part must actually be moist or filled with liquid as Pope suggests. The point of comparison is not physical or visual but one of function, i.e., it is intoxicating. The comparison of the navel to a mixing bowl of wine is no more out of line than the comparison of the belly to a heap of wheat in the next line. In fact, the two go together – she is both the “drink” and “food” for Solomon. The shape of the navel is as congruent with the metaphor of the “round bowl” as the vulva; both are round and receding. (3) Since both terms are derived from the same geminate root – Hebrew שֹׁרֶר and Arabic srr – it is more prudent to take the term as a synecdoche of whole (lower region) for the parts (including navel and vulva). The attempt to decide between these two options may be illegitimately splitting hairs. See K&D 18:123; J. S. Deere, “ Song of Solomon ,” BKCOT , 199-200; D. Lys, “Notes sur de Cantique,” VTSup 17 (1969): 171-78; M. H. Pope, Song of Songs (AB), 617; G. L. Carr, Song of Solomon (TOTC), 157.


text: The phrase אַל־יֶחְסַר (’ al-yekhsar ) has traditionally been taken as an imperfect: “it never lacks mixed wine” (M. H. Pope, Song of Songs [AB], 619); “which wanteth not liquor” (KJV); “in which liquor is never lacking” (RSV); “that never lacks mixed wine” (JB); “with no lack of wine” (NEB); “that shall never want for spiced wine” (NEB); “that never lacks blended wine” (NIV). This is also how LXX understood it: μὴ ὑστερούμενος κρᾶμα ( mh usteroumenos, “not lacking liquor”). However, the negative אַל (’ al ) normally precedes a jussive expressing a wish or request: “May it never lack mixed wine!” (J. S. Deere, “ Song of Solomon ,” BKCOT , 202). This approach is adopted by several translations: “that should never lack for mixed wine” (NASB) and “Let mixed wine not be lacking!” (NJPS).


text: Alternately, “your waist.” The term בִּטְנֵךְ ( bitnekh ) probably refers to the woman’s “belly” rather than “waist.” It is associated with a woman’s abdominal/stomach region rather than her hips ( Prov 13:25; 18:20 ; Ezek 3:3 ). The comparison of her belly to a heap of wheat is visually appropriate because of the similarity of their symmetrical shape and tannish color. The primary point of comparison, however, is based upon the commonplace association of wheat in Israel, namely, wheat was the main staple of the typical Israelite meal ( Deut 32:14 ; 2 Sam 4:6; 17:28 ; 1 Kgs 5:25; Pss 81:14; 147:14 ). Just as wheat satisfied an Israelite’s physical hunger, she satisfied his sexual hunger. J. S. Deere makes this point in the following manner: “The most obvious commonplace of wheat was its function, that is, it served as one of the main food sources in ancient Palestine. The Beloved was both the ‘food’ (wheat) and ‘drink’ (wine) of the Lover. Her physical expression of love nourished and satisfied him. His satisfaction was great for the ‘mixed wine’ is intoxicating and the ‘heap of wheat’ was capable of feeding many. The ‘heap of wheat’ also suggests the harvest, an association which contributes to the emotional quality of the metaphor. The harvest was accompanied with a joyous celebration over the bounty yielded up by the land. So also, the Beloved is bountiful and submissive in giving of herself, and the source of great joy” (“ Song of Solomon ,” BKCOT , 203-204).


text: Heb “fenced around by.”


text: Alternately, “the ivory tower.” The noun הַשֵּׁן ( hashshen , “ivory”) is a genitive of composition, that is, a tower made out of ivory. Solomon had previously compared her neck to a tower ( Song 4:4 ). In both cases the most obvious point of comparison has to do with size and shape, that is, her neck was long and symmetrical. Archaeology has never found a tower overlaid with ivory in the ancient Near East and it is doubtful that there ever was such a tower. The point of comparison might simply be that the shape of her neck looks like a tower, while the color and smoothness of her neck was like ivory. Solomon is mixing metaphors: her neck was long and symmetrical like a tower; but also elegant, smooth, and beautiful as ivory. The beauty, elegance, and smoothness of a woman’s neck is commonly compared to ivory in ancient love literature. For example, in a piece of Greek love literature, Anacron compared the beauty of the neck of his beloved Bathyllus to ivory (Ode xxxix 28-29).


text: Heb “your head [is] upon you.”


text: Heb “like purple” or “like purple fabric.” The term אַרְגָּמָן (’ argaman , “purple fabric”) refers to wool dyed with red purple ( HALOT 84 s.v. אַרְגָּמָן ). It is used in reference to purple threads ( Exod 35:25; 39:3 ; Esth 1:9 ) or purple cloth ( Num 4:13 ; Judg 8:26 ; Esth 8:15 ; Prov 31:22 ; Jer 10:9 ; Song 3:10 ). NASB translates it as “purple threads,” while NIV nuances this term as “royal tapestry.” M. H. Pope ( The Song of Songs [AB], 629-30) adduces several ancient Near Eastern texts and suggests that it refers to purple hair-dye. The comparison is to hair which entangles Solomon like binding cords and therefore, it seems most likely that the idea here must be purple threads. The Hebrew noun is a loanword from Hittite argaman “tribute,” which is reflected in Akkadian argamannu “purple” (also “tribute” under Hittite influence), Ugaritic argmn “tax, purple,” Aramaic argwn “purple” ( HALOT 84). Purple cloth and threads were considered very valuable ( Ezek 27:7, 16 ) and were commonly worn by kings as a mark of their royal position ( Judg 8:26 ).


text: Alternately, “captivated.” The verb אָסַר (’ asar , “to bind, capture, hold captive, put in prison”) is commonly used of binding a prisoner with cords and fetters ( Gen 42:34 ; Judg 15:10-13; 16:5-12 ; 2 Kgs 17:4; 23:33; 25:7 ; 2 Chr 33:11 ) ( HALOT 75 s.v. אסר ). It is frequently used as a figure to depict absolute authority over a person ( Ps 105:22 ). The passive participle סוּר means “to be bound, held captive, imprisoned” ( 2 Sam 3:34 ; Jer 40:1 ; Job 36:8 ). Like a prisoner bound in cords and fetters and held under the complete control and authority of his captor, Solomon was captivated by the spellbinding power of her hair. In a word, he was the prisoner of love and she was his captor. Similar imagery appears in an ancient Egyptian love song: “With her hair she throws lassoes at me, with her eyes she catches me, with her necklace she entangles me, and with her seal ring she brands me” (Song 43 in the Chester Beatty Cycle, translated by W. K. Simpson, ed., The Literature of Ancient Egypt , 324). J. S. Deere suggests, “The concluding part of the metaphor, ‘The king is held captive by your tresses,’ is a beautiful expression of the powerful effect of love. A strong monarch was held prisoner by the beauty of his Beloved” (“ Song of Solomon ,” BKCOT , 206-207). This is a startling statement because Solomon emphasizes that the one who was being held captive like a prisoner in bonds was the “king”! At this point in world history, Solomon was the ruler of the most powerful and wealthy nation in the world ( 1 Kgs 3:13; 10:23-29 ). And yet he was held totally captive and subject to the beauty of this country maiden!


text: Alternately, “O beloved one.” Consonantal אהבה is vocalized by the Masoretes as אַהֲבָה (’ ahavah , “love”). However, a variant Hebrew ms tradition preserves the vocalization of the passive form אֲהֻבָה (’ ahuvah , “beloved one, one who is loved”), as is also reflected in the Vulgate and Syriac. The term אַהֲבָה (“love”) usually refers to sexual ( 2 Sam 13:15 ; Prov 5:19 ) or emotional love between a man and a woman ( 2 Sam 1:26 ; Song 8:6-7 ) ( HALOT 18 s.v. I אַהֲבָה ).


label: NET textual note

text: The MT preserves a syntactically difficult reading בַּתַּעֲנוּגִים ( batta ’ anugim , “in/with delights”). A variant Hebrew textual tradition preserves the alternate reading בַּת תַּעֲנוּגִים ( bat ta ’ anugim , “daughter of delights” or “delightful daughter”). The textual variant is either due to haplography (mistakenly writing ת once instead of twice) or dittography (mistakenly writing ת twice instead of once). The alternate textual tradition is reflected in Aquila θυγάτηρ τρυφῶν ( qugarhr trufwn, “daughter of delights”). However, the MT reading אַהֲבָה בַּתַּעֲנוּגִים (’ ahavah batta ’ anugim , “O love, in your delights”) is אַהֲבָה בַּתַּעֲנוּגִים (“O love, in your delights”) is supported by LXX (Old Greek) ἀγάπη , ἐν τρυφαῖς σου ( agaph, en trufais sou, “O love, in your delights”). tn The term תַּעֲנוּג ( ta ’ anug , “luxury, daintiness, exquisite delight”) is used in reference to: (1) tender love ( Mic 1:16 ); (2) the object of pleasure ( Mic 2:9 ); (3) erotic pleasures ( Eccl 2:8 ); (4) luxury befitting a king ( Prov 19:10 ). The term may have sexual connotations, as when it is used in reference to a harem of women who are described as “the delights” of the heart of a man ( Eccl 2:8 ) (BDB 772 s.v. תַּעֲנוּג ).


text: The term קוֹמָתֵךְ ( qomatek , “stature”) indicates the height of an object, e.g., tall person ( 1 Sam 16:7 ; Ezek 13:8 ), tall tree ( 2 Kgs 19:23 ; Isa 10:33 ; Ezek 31:3-5, 10-14 ), a towering vine ( Ezek 19:11 ).


text: Alternately “clusters of figs.” The term אַשְׁכֹּלוֹת (’ ashkolot , “clusters”) usually refers to (1) clusters of grapes, that is, the stalk on which the bunch of grapes grow and the bunch of grapes themselves ( Gen 40:10 ; Num 13:23-24 ; Deut 32:32 ; Isa 65:8 ; Mic 7:1 ) or (2) the berry on a cluster of henna bush ( Song 1:14 ) ( HALOT 95 s.v. I אַשְׁכּוֹל ). It is possible that this is an anomalous usage in reference to a cluster of dates rather than to a cluster of grapes for three reasons: (1) the תָּמָר ( tamar , “palm tree”) referred to in 7:7 is a date palm, (2) the term סַנְסִנִּים ( sansinnim , “fruit stalks”) in 7:8 a refers to the fruit stalk of dates ( Rademus dactylorum ), being related to Akkadian sissinnu (“part of the date palm”), and (3) the reference to climbing the palm tree in 7:8 a is best understood if it is a date palm and its fruit are dates. The comparison between her breasts and clusters of dates probably has to do with shape and multiplicity, as well as taste, as the rest of this extended metaphor intimates. M. H. Pope ( The Song of Songs [AB], 634) notes: “The comparison of the breasts to date clusters presumably intended a pair of clusters to match the dual form of the word for ‘breasts.’ A single cluster of dates may carry over a thousand single fruits and weigh twenty pounds or more. It may be noted that the multiple breasts of the representations of Artemis of Ephesus look very much like a cluster of large dates, and it might be that the date clusters here were intended to suggest a similar condition of polymasty.”


text: Heb “I said, ‘I will climb….’” The verb אָמַר (’ amar , “to say”) is often used metonymically in reference to the thought process, emphasizing the spontaneity of a decision or of an idea which has just entered the mind of the speaker moments before he speaks ( Gen 20:11; 26:9; 44:28 ; Exod 2:14 ; Num 24:11 ; Ruth 4:4 ; 1 Sam 20:4, 26 ; 2 Sam 5:6; 12:22 ; 2 Kgs 5:11 ). M. H. Pope renders it appropriately: “Methinks” ( Song of Songs [AB], 635).


text: Heb “of the vine.”


text: The Hebrew noun תַּפּוּחַ ( tappukha ) has been traditionally been translated as “apple,” but modern botanists and the most recent lexicographers now identify תַּפּוּחַ with the “apricot” (BDB 656 s.v. I תַּפּוּחַ ). This might better explain the association with the sweet smelling scent, especially since the term is derived from a Semitic root denoting “aromatic scent.” Apricots were often associated with their sweet scent in the ancient world ( Fauna and Flora of the Bible , 92-93).


text: The term חֵךְ ( khek , “palate, mouth”) is often used as a metonymy for what the mouth produces, e.g., the mouth is the organ of taste ( Ps 119:103 ; Job 12:11; 20:13; 34:3 ; Prov 24:13 ; Song 2:3 ), speech ( Job 6:30; 31:30; 33:2 ; Prov 5:3; 8:7 ), sound ( Hos 8:1 ), and kisses ( Song 5:16; 7:10 ) ( HALOT 313 s.v. חֵךְ ; BDB 335 s.v. חֵךְ ). The metonymical association of her palate/mouth and her kisses is made explicit by RSV which translated the term as “kisses.”


text: The MT reads שִׁפְתֵי יְשֵׁנִים ( shifte yÿshenim , “lips of those who sleep”). However, an alternate Hebrew reading of שְׂפָתַי וְשִׁנָּי ( sÿfata vÿsinna , “my lips and my teeth”) is suggested by the Greek tradition (LXX, Aquila, Symmachus): χείλεσίν μου καὶ ὀδοῦσιν ( ceilesin mou kai odousin, “my lips and teeth”). This alternate reading, with minor variations, is followed by NAB, NIV, NRSV, TEV, NLT. tn Or “his lips as he falls asleep.” Heb “the lips of sleepers.” Alternately, “over lips and teeth” (so NIV, NRSV, NLT).


text: Heb “his desire is for me” (so NASB, NIV, NRSV).