11 lines
11 KiB
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11 lines
11 KiB
JSON
{"id":3473,"verse_id":"SNG.7.1","translation_id":"net-engnet","book_id":"SNG","chapter":7,"verse":1,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.1","text":"Solomon calls attention to the sandals the “noble daughter” was wearing. While it was common for women in aristocratic circles in the ancient Near East to wear sandals, women of the lower classes usually went barefoot (e.g., Ezek 16:10 ).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%207%3A1/1"}
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{"id":3474,"verse_id":"SNG.7.2","translation_id":"net-engnet","book_id":"SNG","chapter":7,"verse":2,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.2","text":"The expression אַגַּן הַסַּהַר (’ aggan hassahar , “round mixing bowl”) refers to a vessel used for mixing wine. Archaeologists have recovered examples of such large, deep, two handled, ring-based round bowls. The Hebrew term אַגַּן (“mixing bowl”) came into Greek usage as ἂγγος ( angos ) which designates vessels used for mixing wine (e.g., Homer, Odyssey xvi 16) (LSJ 7). This is consistent with the figurative references to wine which follows: “may it never lack mixed wine.” Selected Bibliography: J. P. Brown, “The Mediterranean Vocabulary for Wine,” VT 19 (1969): 158; A. M. Honeyman, “The Pottery Vessels of the Old Testament,” PEQ 80 (1939): 79. The comparison of her navel to a “round mixing bowl” is visually appropriate in that both are round and receding. The primary point of comparison to the round bowl is one of sense, as the following clause makes clear: “may it never lack mixed wine.” J. S. Deere suggests that the point of comparison is that of taste, desirability, and function (“ Song of Solomon ,” BKCOT , 202). More specifically, it probably refers to the source of intoxication, that is, just as a bowl used to mix wine was the source of physical intoxication, so she was the source of his sexual intoxication. She intoxicated Solomon with her love in the same way that wine intoxicates a person.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%207%3A2/2"}
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{"id":3475,"verse_id":"SNG.7.2","translation_id":"net-engnet","book_id":"SNG","chapter":7,"verse":2,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"4","reference":"7.2","text":"The term מָזֶג ( mazeg , “mixed wine”) does not refer to wine mixed with water to dilute its potency, but to strong wine mixed with weaker wine. The practice of mixing wine with water is not attested in the Hebrew Bible. Both מָזֶג and מֶסֶךְ ( mesekh ) refer to strong wine mixed with weaker wine. The rabbis later distinguished between the two, stating that מָזֶג was strong wine mixed with weak wine, while מֶסֶךְ was wine mixed with water (Aboda Zara 58b). However, both types of wine were intoxicating. Mixed wine was the most intoxicating type of wine. In a midrash on the Book of Numbers a comment is made about the practice of mixing strong wine with weaker wine (e.g., Isa 5:22 ; Prov 23:30 ), stating its purpose: “They used to mix strong wine with weak wine so as to get drunk with it” ( Num. Rab. 10:8). See J. P. Brown, “The Mediterranean Vocabulary of Wine,” VT 19 (1969): 154. The comparison of a wife’s sexual love to intoxicating wine is common in ancient Near Eastern love literature. Parallel in thought are the words of the Hebrew sage, “May your fountain be blessed and may you rejoice in the wife of your youth. A loving doe, a graceful deer – may her love (or breasts) always intoxicate you, may you ever stagger like a drunkard in her love” ( Prov 5:18-19 ).","source_note_position":4,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%207%3A2/4"}
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{"id":3476,"verse_id":"SNG.7.4","translation_id":"net-engnet","book_id":"SNG","chapter":7,"verse":4,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.4","text":"It is impossible at the present time to determine the exact significance of the comparison of her eyes to the “gate of Bath-Rabbim” because this site has not yet been identified by archaeologists.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%207%3A4/2"}
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{"id":3477,"verse_id":"SNG.7.5","translation_id":"net-engnet","book_id":"SNG","chapter":7,"verse":5,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.5","text":"The Carmel mountain range is a majestic sight. The mountain range borders the southern edge of the plain of Esdraelon, dividing the Palestinian coastal plain into the Plain of Acco to the north and the Plains of Sharon and Philistia to the south. Its luxuriant foliage was legendary ( Isa 33:9 ; Amos 1:2 ; Nah 1:4 ). Rising to a height of approximately 1750 feet (525 m), it extends southeast from the Mediterranean for 13 miles (21 km). Due to its greatness and fertility, it was often associated with majesty and power ( Isa 35:2 ; Jer 46:18 ). The point of the comparison is that her head crowns her body just as the majestic Mount Carmel rested over the landscape, rising above it in majestic and fertile beauty. See ZPEB 1:755; C. F. Pfeiffer and H. F. Vos, Wycliffe Historical Geography of Bible Lands , 100.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%207%3A5/2"}
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{"id":3478,"verse_id":"SNG.7.5","translation_id":"net-engnet","book_id":"SNG","chapter":7,"verse":5,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"3","reference":"7.5","text":"The term דַּלָּה ( dallah , “locks, hair”) refers to dangling curls or loose hair that hangs down from one’s head ( HALOT 222-23 s.v. I דַּלָּה ). The Hebrew term is from a common Semitic root meaning “to hang down,” and is related to Arabic tadaldala “dangle” and Ethiopic delul “dangling curls” (KBL 222-23).","source_note_position":3,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%207%3A5/3"}
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{"id":3479,"verse_id":"SNG.7.7","translation_id":"net-engnet","book_id":"SNG","chapter":7,"verse":7,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.7","text":"The term תָּמָר ( tamar , “palm tree”) refers to the date palm tree ( Phoenix dactyliferia ) that can reach a height of 80 feet (24 m). It flourished in warm moist areas and oases from Egypt to India. Ancient Iraq was the leading grower of date palms and dates in the ancient world, as today (M. H. Pope, The Song of Songs [AB], 633). There is also a hint of eroticism in this palm tree metaphor because the palm tree was often associated with fertility in the ancient world. The point of comparison is that she is a tall, slender, fertile young woman. The comparison of a tall and slender lady to a palm tree is not uncommon in love literature: “O you, whose height is that of a palm tree in a serail” (Homer, Odyssey vi 162-63) (S. H. Stephan, “Modern Palestinian Parallels to the Song of Songs,” JPOS 2 [1922]: 76).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%207%3A7/2"}
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{"id":3480,"verse_id":"SNG.7.8","translation_id":"net-engnet","book_id":"SNG","chapter":7,"verse":8,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.8","text":"A Palestinian palm tree grower would climb a palm tree for two reasons: (1) to pluck the fruit and (2) to pollinate the female palm trees. Because of their height and because the dates would not naturally fall off the tree, the only way to harvest dates from a palm tree is to climb the tree and pluck the fruit off the stalks. This seems to be the primary imagery behind this figurative expression. The point of comparison here would be that just as one would climb a palm tree to pluck its fruit so that it might be eaten and enjoyed, so too Solomon wanted to embrace his Beloved so that he might embrace and enjoy her breasts. It is possible that the process of pollination is also behind this figure. A palm tree is climbed to pick its fruit or to dust the female flowers with pollen from the male flowers (the female and male flowers were on separate trees). To obtain a better yield and accelerate the process of pollination, the date grower would transfer pollen from the male trees to the flowers on the female trees. This method of artificial pollination is depicted in ancient Near Eastern art. For example, a relief from Gozan (Tel Halaf) dating to the 9th century b.c. depicts a man climbing a palm tree on a wooden ladder with his hands stretched out to take hold of its top branches to pollinate the flowers or to pick the fruit from the tree. The point of this playful comparison is clear: Just as a palm tree grower would climb a female tree to pick its fruit and to pollinate it with a male flower, Solomon wanted to grasp her breasts and to make love to her ( The Illustrated Family Encyclopedia of the Living Bible , 10:60).","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%207%3A8/2"}
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{"id":3481,"verse_id":"SNG.7.13","translation_id":"net-engnet","book_id":"SNG","chapter":7,"verse":13,"note_index":1,"note_type":"study_note","label":"NET study note","caller":"1","reference":"7.13","text":"In the ancient Near East the mandrake was a widely used symbol of erotic love because it was thought to be an aphrodisiac and therefore was used as a fertility drug. The unusual shape of the large forked roots of the mandrake resembles the human body with extended arms and legs. This similarity gave rise to the popular superstition that the mandrake could induce conception and it was therefore used as a fertility drug. It was so thoroughly associated with erotic love that its name is derived from the Hebrew root דּוֹד ( dod , “love”), that is, דּוּדָאִים ( duda ’ im ) denotes “love-apples.” Arabs used its fruit and roots as an aphrodisiac and referred to it as abd al - sal ’ m (“servant of love”) (R. K. Harrison, “The Mandrake and the Ancient World,” EQ 28 [1956]: 188-89; Fauna and Flora of the Bible , 138-39).","source_note_position":1,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%207%3A13/1"}
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{"id":3482,"verse_id":"SNG.7.13","translation_id":"net-engnet","book_id":"SNG","chapter":7,"verse":13,"note_index":2,"note_type":"study_note","label":"NET study note","caller":"2","reference":"7.13","text":"Her comparison of their love to fruit stored “over our door” reflects an ancient Near Eastern practice of storing fruit on a shelf above the door of a house. In the ancient Near East, fruits were stored away on shelves or cupboards above doorways where they were out of reach and left to dry until they became very sweet and delectable. The point of comparison in this figurative expression seems to be two-fold: (1) She was treasuring up special expressions of her sexual love to give to him, and (2) All these good things were for him alone to enjoy. See M. H. Pope, The Song of Songs [AB], 650.","source_note_position":2,"source_url":"https://netbible.org/resource/netNote/Song%20of%20Songs%207%3A13/2"}
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