translation_id: net-engnet

book_id: SNG

label: NET translator note

text: The imperfect יִתֶּנְךָ ( yittenka ) may denote a desire or wish of the subject, e.g., Gen 24:58 ; Exod 21:36 ; 1 Sam 21:10 ( IBHS 509 §31.4h). The optative particle מִי ( mi ) with an imperfect expresses an unreal wish, e.g., Judg 9:29 ; 2 Sam 15:4 ; Mal 1:10 . The construction יִתֶּנְךָ מִי ( mi yittenka ) is an idiom expressing an unreal wish in the optative mood ( HALOT 575 s.v. מִי ), e.g., “Would that it were evening…Would that it were morning!” (KJV) or “If only it were evening…If only it were morning!” (NIV) ( Deut 28:67 ); “Oh that I knew where I might find him” (KJV, NASB, NJPS), “I wish I had known,” “If only I knew where to find him; if only I could go to his dwelling!” (NIV) ( Job 23:3 ); “I wish that all the LORD’s people were prophets!” (NIV), “Would that all the LORD’s people were prophets” (NASB) ( Num 11:29 ). Evidently, the LXX did not understand the idiom; it rendered the line in wooden literalness: Τίς δώῃ σε ἀδελφιδόν μου ( Tis dwh se adelfidon mou, “Who might give/make you as my brother?”).


text: Heb “you were to me like a brother.”


text: Heb “found” or “met.” The juxtaposition of the two imperfects without an adjoining vav forms a conditional clause denoting a real condition (GKC 493 §159. b ). The first imperfect is the protasis; the second is the apodosis: “If I found you אֶמְצָאֲךָ (’ emtsa ’ aka ) outside, I would kiss you ( אֶשָּׁקְךָ , ’ eshshaqÿkha ).” The imperfects are used to express a condition and consequence which are regarded as being capable of fulfillment in the present or future time (GKC 493 §159. b ). The simple juxtaposition of two verbal clauses without any grammatical indicator, such as vav or a conditional particle, is rather rare: “If you rebel ( תִּמְעָלוּ , tim ’ alu ), I will disperse you ( אָפִיץ , ’ afits ) among the nations” ( Neh 1:8 ); “If I counted them ( אֶסְפְּרֵם , ’ esppÿrem ), they would be more numerous ( יִרְבּוּן , yirbun ) than the sand!” ( Ps 139:18 ); “If a man has found a wife ( מָצָא , matsa ’), he has found ( מָצָא ) a good thing” ( Prov 18:22 ) (Joüon 2:627 §167.a.1). On the other hand, LXX treated the imperfects as denoting future temporal sequence: εὑροῦσά σε ἒξω , φιλήσω σε ( eurousa se exw, filhsw se, “I will find you outside, I will kiss you”). Ordinarily, however, vav or a temporal particle introduces a temporal clause (Joüon 2:627 §167.a; GKC 502 §164. d ). The English translation tradition generally adopts the conditional nuance: “If I found you outdoors, I would kiss you” (NASB), “Then, if I found you outside, I would kiss you” (NIV). However, a few translations adopt the temporal nuance: “When I should find thee without, I would kiss thee” (KJV), “Then I could kiss you when I met you in the street” (NJPS).


text: The particle גַּם ( gam , “surely”) is used with לֹא ( lo ’, “no one”) for emphasis: “yea, none” ( HALOT 195 s.v. גַּם ). Similar examples: לֹא...גָם אָחַד ( lo ’… gam ’ ekhad , “not even one”; 2 Sam 17:12 ); גַּם אֵין ( gam ’ en , “yet there is no one”; Eccl 4:8 ).


label: NET textual note

text: The MT reads אֶנְהָגֲךָ אֶל־בֵּית אִמִּי תְּלַמְּדֵנִי (’ enhagakha ’ el-bet ’ immi tÿlammÿdeni , “I would bring you to the house of my mother who taught me”). On the other hand, the LXX reads Εἰσάξω σε εἰς οἶκον μητρός μου καὶ εἰς ταμίειον τῆς συλλαβούση με ( Eisaxw se eis oikon mhtpos mou kai eis tamieion ths sullaboush me ) which reflects a Hebrew reading of אֶנְהָגֲךָ אֶל־בֵּית אִמִּי וְאֶל חֶדֶר הוֹרָתִי (’ enhagakha ’ el-bet ’ immi vÿ ’ el kheder horati , “I would bring you to the house of my mother, to the chamber of the one who bore me”), followed by NRSV. The LXX variant probably arose due to: (1) the syntactical awkwardness of תְּלַמְּדֵנִי (“she taught me” or “she will teach me”), (2) the perceived need for a parallel to אֶל־בֵּית אִמִּי (“to the house of my mother”), and (3) the influence of Song 3:4 which reads: עַד־שֶׁהֲבֵיאתִיו אֶל־בֵּית אִמִּי וְאֶל חֶדֶר הוֹרָתִי (’ ad-sheheve ’ tiv ’ el-bet ’ immi vÿ ’ el kheder horati , “until I brought him to the house of my mother, to the chamber of the one who bore me”). The MT reading should be adopted because (1) it is the more difficult reading, (2) it best explains the origin of the LXX variant, and (3) the origin of the LXX variant is easily understood in the light of Song 3:4 . tn The verb תְּלַמְּדֵנִי ( tÿlammÿdeni ) may be rendered in two basic ways: (1) future action: “she will teach me” or more likely as (2) past customary action: “who would instruct me” (KJV), “who used to instruct me” (NASB), “she who has taught me” (NIV), “she who taught me” (NJPS). This is an example of casus pendus in which the subject of the verb serves as a relative pronoun to the antecedent noun (“my mother”). The JPS parses תְּלַמְּדֵנִי as 2nd person masculine singular (“that you might instruct me”) rather than 3rd person feminine singular (“she would teach me”). However, this would obscure the imagery: The Beloved wished that Solomon was her little brother still nursing on her mother’s breast. The Beloved, who had learned from her mother’s example, would bring him inside their home and she would give him her breast: “I would give you spiced wine to drink, the nectar of my pomegranates.”


text: Alternately “wine, that is, spiced mixture.” The term רֶקַח ( reqakh , “spice mixture, spices”) refers to ground herbs that were tasty additives to wine ( HALOT 1290 s.v. רֶקַח ). tc The Masoretic vocalization of מִיַּיִן הָרֶקַח ( miyyayin hareqakh ) suggests that הָרֶקַח (“spiced mixture”) stands in apposition to מִיַּיִן (“wine”): “wine, that is, spiced mixture.” However, several Hebrew mss read the genitive-construct vocalization מִיַּיִן הָרֶקַח (“spiced wine”). This alternate vocalization tradition is reflected in the Targum and other versions, such as the LXX. The genitive noun הָרֶקַח (“spices, spiced mixture”) functions as an adjective modifying the preceding construct noun יַיִן (“wine”).


text: See the notes on 2:6 , which is parallel to this verse.


text: Heb “daughters of Jerusalem.”


text: Heb “Why arouse or awaken …?” Although the particle מָה ( mah ) is used most often as an interrogative pronoun (“What?” “Why?”), it also can be used as a particle of negation. For example, “How ( מָה ) could I look at a girl?” means “I have not looked at a girl!” ( Job 31:1 ); “What ( מַה ) do we have to drink?” means “We have nothing to drink” ( Exod 15:24 ); “What ( מַה ) part do we have?” means “We have no part” ( 1 Kgs 12:16 ); and “Why ( מַה ) arouse or awaken love?” means “Do not arouse or awaken love!” ( Song 8:4 ). See HALOT 551 s.v. מָה C.


text: Or “went into labor.” The verb חָבַל ( khaval , “become pregnant”) is repeated in 8:6 b and 8:6 c, and has a two-fold range of meaning: (1) transitive: “to conceive [a child]” and (2) intransitive: “to be in travail [of childbirth]” ( HALOT 286 s.v. IV חבל ). In 8:6 b it denotes “to conceive,” and in 8:6 c it is “to be in travail [of childbirth].”


text: The term לֵבָב ( levav , “heart”) is used figuratively here as (1) a metonymy (container for the thing contained) for his chest over which the cylinder seal was hung or (2) a metonymy (concrete body part for the abstract emotions with which it is associated) for his emotions, such as love and loyalty to the Beloved (e.g., Judg 16:25 ; Ruth 3:7 ; 1 Sam 25:36 ; 2 Sam 13:28 ; 1 Kgs 8:66 ) ( HALOT 514-15 s.v. לֵב ) (see H. W. Wolff , Anthropology of the Old Testament , 40-58). sn There were two kinds of cylinder seals in the ancient Near East, namely, those worn around one’s neck and those worn around one’s wrist. The typical Mesopotamian seal was mounted on a pin and hung on a string or necklace around one’s neck. The cylinder seal hung around one’s neck would, figuratively speaking, rest over the heart (metonymy of association). The Beloved wished to be to Solomon like a cylinder seal worn over his heart. She wanted to be as intimate with her lover as the seal worn by him (W. W. Hallo, “‘As the Seal Upon Thy Heart’: Glyptic Roles in the Biblical World,” BRev 2 [1985]: 26).


text: Literally “cylinder-seal” or “seal.” The term חוֹתָם ( khotam , “cylinder-seal”) is repeated in 8:6 for emphasis. The translation above uses the terms “cylinder seal” and “signet” simply for the sake of poetic variation. The Beloved wanted to be as safe and secure as a cylinder seal worn on the arm or around the neck, hanging down over the heart. She also wanted to be placed on his heart (emotions), like the impression of a cylinder seal is written on a document. She wanted to be “written” on his heart like the impression of a cylinder seal, and kept secure in his love as a signet ring is worn around his arm/hand to keep it safe.


text: Alternately, “wrist.” In Palestine cylinder seals were often hung on a bracelet worn around one’s wrist. The cylinder seal was mounted on a pin hanging from a bracelet. The cylinder seal in view in Song 8:6 could be a stamp seal hung from a bracelet of a type known from excavations in Israel. See W. W. Hallo, “‘As the Seal Upon Thy Heart’: Glyptic Roles in the Biblical World,” BRev 2 (1985): 26.


text: Alternately, “jealousy.” The noun קִנְאָה ( qin ’ ah ) has a wide range of meanings: “jealousy” ( Prov 6:34; 14:30; 27:4 ), “competitiveness” ( Eccl 4:4; 9:6 ), “anger” ( Num 5:14, 30 ), “zeal” ( 2 Kgs 10:16 ; Pss 69:10; 119:139 ; Job 5:2 ; Sir 30:24), and “passion” ( Song 8:6 ). The Hebrew noun is related to the Akkadian and Arabic roots that mean “to become intensely red” or “become red with passion,” suggesting that the root denotes strong emotion. Although קִנְאָה is traditionally rendered “jealousy” (KJV, RSV, NASB, NIV), the parallelism with אַהֲבָה (’ ahavah , “love”) suggests the nuance “passion” (NJPS). Coppes notes, “This word is translated in the KJV in a bad sense in Song 8:6 , ‘jealousy is as cruel as the grave,’ but it could be taken in a good sense in parallel with the preceding, ‘ardent zeal is as strong as the grave’” ( TWOT 2:803).


text: Heb “harsh” or “severe.”


text: Heb “Its flames are flames of fire.”


text: The noun שַׁלְהֶבֶתְיָה ( shalhevetyah , “mighty flame”) is related to the nouns שַׁלְהֶבֶת ( shalhevet , “flame”), לֶהָבָה ( lehavah , “flame”), and לַהַב ( lahav , “flame”), all of which are derived from the root להב “to burn, blaze, flame up” ( HALOT 520 s.v. לַהַב ). The form שַׁלְהֶבֶתְיָה is an unusual noun pattern with (1) a prefix ־שׁ that is common in Akkadian but rare in Hebrew; it has an intensive adjective meaning, (2) a feminine ־ת ending, and (3) a suffix ־יָה whose meaning is debated. The suffix ־יָה has been taken in three ways by scholars and translators: (1) יָה is an abbreviated form of the divine name יהוה (“Yahweh”), functioning as a genitive of source: “the flame of the Lord ” (NASB). The abbreviated form יָהּ is used only in poetic texts as a poetic variation of יהוה (e.g., Exod 15:2; 17:16 ; Pss 68:5, 19; 77:12; 89:9; 94:7, 12; 102:19; 104:35; 105:45; 106:1, 48; 111:1; 112:1; 113:1, 9; 115:17, 18; 116:19; 117:2; 118:5, 14, 17-19; 122:4; 130:3; 135:1, 3, 4, 21; 146:1, 10; 147:1, 20; 148:1, 14; 149:1, 9; 150:1, 6 ; Isa 12:2; 26:4; 38:11 ). However, the Masoretes did not point the text as שַׁלְהֶבֶת־יָהּ ( shalhevet-yah ) with maqqep and daghesh in the הּ , as would be the case with the divine name. (2) Thomas suggests that, just as אֱלֹהִים (’ elohim ) and אֵל (’ el ) are sometimes used to express superlatives or intensive ideas, so יָה expresses the superlative/intensive: “a mighty flame” (D. W. Thomas, “A Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 [1953]: 209-24). Examples of אֱלֹהִים (’ elohim ): “a mighty wind” ( Gen 1:2 ), “a mighty prince” ( Gen 23:6 ), “a great struggle” ( Gen 30:8 ), “a great fire” ( Job 1:16 ), “an exceeding great city” ( Jonah 3:3 ). Examples of אֵל (’ el ): “the mighty mountains” ( Ps 36:7 ) and “the mighty cedars” ( Ps 80:11 ). Examples of יָה ( yah ) suffixed: “darkest gloom” ( Jer 2:31 ), “mighty deeds” ( Jer 32:19 ), and “mighty deeds” ( Ps 77:12 ). (3) The most likely view is that יָה is an intensive adjectival suffix, similar to – iy and – ay and – awi in Aramaic, Akkadian, and Arabic: “a most vehement flame” (KJV), “a mighty flame” (RSV, NIV), and “a blazing flame” (NJPS). This also best explains “darkest gloom” ( Jer 2:31 ), and “mighty deeds” ( Jer 32:19 ) (see S. Moscati, Comparative Grammar , 81, §12.18, and 83, §12.23).


text: Heb “rivers.”


text: Heb “all the wealth of his house.”


text: Heb “for love.” The preposition בְּ ( bÿ ) on בָּאַהֲבָה ( ba ’ ahavah , “for love”) indicates the price or exchange in trading ( HALOT 105 s.v. בְּ 17), e.g., “Give me your vineyard in exchange for silver [ בְּכֶסֶף , bÿkhesef ]” ( 1 Kgs 21:6 ).


text: Heb “he/it.” The referent (the offer of possessions) has been specified in the translation for clarity. Some English versions take the referent to be the man himself (ASV “He would utterly be condemned”; NAB “he would be roundly mocked”). Others take the offer as the referent (cf. KJV, NASB, NIV, NRSV “it”).


text: The root בּוּז ( buz , “to despise”) is repeated for emphasis: בּוֹז יָבוּזּוּ ( boz yavuzu ). The infinitive absolute frequently is used with the imperfect of the same root for emphasis. The point is simply that love cannot be purchased; it is infinitely more valuable than any and all wealth. Love such as this is priceless; no price tag can be put on love.


text: Heb “a board.” The singular noun לוּחַ ( lukha , “board, plank”) may denote a singular of number or a collective.


text: Heb “peace.” An eloquent wordplay is created by the use of the noun שָׁלוֹם ( shalom , “peace, favor”) in 8:10 b and the name שְׁלֹמֹה ( shÿlomoh , “Solomon”) in 8:11 a. The Beloved found “favor” ( שָׁלוֹם ) in the eyes of Solomon ( שְׁלֹמֹה ). She won his heart because she was not only a beautiful young woman (“my breasts were like fortress towers”), but a virtuous woman (“I was a wall”).


text: Heb “Then I became in his eyes as one who finds peace.”


text: Heb “gave.”


text: Each of the three terms in this line has the 1st person common singular suffix which is repeated three times for emphasis: כַּרְמִי ( karmi , “my vineyard”), שֶׁלִּי ( shelli , “which belongs to me”), and לְפָנָי ( lÿfana , “at my disposal”). In contrast to King Solomon, who owns the vineyard at Baal-Hamon and who can buy and sell anything in the vineyard that he wishes, she proclaims that her “vineyard” (= herself or her body) belongs to her alone. In contrast to the vineyard, which can be leased out, and its fruit, which can be bought or sold, her “vineyard” is not for sale. Her love must and is to be freely given.


text: Heb “[it is] before me.” The particle לְפָנָי ( lÿfana ) can denote “at the disposal of” (e.g., Gen 13:9; 20:15; 24:51; 34:10; 47:6 ; Jer 40:4 ; 2 Chr 14:6 ) ( HALOT 9 s.v. פָּנֶה 4.f; BDB 817 s.v. פנה 4.a.f). Similar to Akkadian ana pan “at the disposal of” ( AHw 2:821.a, paragraph 20), the term is used in reference to a sovereign (usually a land-owner or king) who has full power over his property to dispose of as he wishes, e.g., “The whole country is at your disposal [ לְפָנֶיךָ , lÿfaneka ]” ( Gen 13:9 ). In Song 8:12 the form לְפָנָי has the 1st person common singular suffix: “My vineyard, which belongs to me, is at my disposal.”


text: The term מַקְשִׁיבִים ( maqshivim ) is in the Hiphil stem which denotes an intense desire to hear someone’s voice, that is, to eagerly listen for someone’s voice (e.g., Jer 6:17 ) ( HALOT 1151 s.v. קשׁב 1). The participle functions verbally and denotes a continual, ongoing, durative action.


text: The editors of BHS suggests that גַם אָנִי ( gam ’ ani , “me also”) should be inserted. Although there is no textual evidence for the insertion, it seems clear that the 1st person common singular referent is emphatic in MT הַשְׁמִיעִינִי ( hashmi ’ ini , “Let me hear it!”).


text: The imperative הַשְׁמִיעִינִי ( hashmi ’ ini ) functions as a request. The lover asks his beloved to let him hear her beautiful voice (e.g., Song 2:14 ).