The Beloved to Her Lover:
1:7 Tell me, O you whom my heart 1 loves,
where do you pasture your sheep?
Where do you rest your sheep during the midday heat?
Tell me lest 2 I wander around 3
beside the flocks of your companions!
3:7 Look! It is Solomon’s portable couch! 4
It is surrounded by sixty warriors,
some of Israel’s mightiest warriors.
3:8 All of them are skilled with a sword, 5
well-trained in the art of warfare. 6
Each has his sword at his side,
to guard against the terrors of the night.
3:9 King Solomon made a sedan chair 7 for himself
of wood imported from Lebanon. 8
3:10 Its posts were made 9 of silver; 10
its back 11 was made of gold.
Its seat was upholstered with purple wool; 12
its interior was inlaid 13 with leather 14 by the maidens 15 of Jerusalem.
3:11 Come out, O maidens of Zion,
and gaze upon King Solomon!
He is wearing the crown with which his mother crowned him
on his wedding day,
on the most joyous day of his life! 16
The Maidens to The Beloved:
5:9 Why is your beloved better than others, 17
O most beautiful of women?
Why is your beloved better than others,
that you would command us in this manner?
The Beloved to the Maidens:
5:10 My beloved 18 is dazzling 19 and ruddy; 20
he stands out 21 in comparison to 22 all other men. 23
5:11 His head is like the most pure gold. 24
His hair is curly 25 – black like a raven.
5:12 His eyes are like doves by streams of water,
washed in milk, mounted like jewels.
5:13 His cheeks are like garden beds full of balsam trees 26 yielding 27 perfume.
His lips are like lilies dripping with drops of myrrh.
5:14 His arms are like rods of gold set with chrysolite.
His abdomen 28 is like polished ivory inlaid with sapphires.
5:15 His legs are like pillars of marble set on bases of pure gold.
His appearance is like Lebanon, choice as its cedars.
5:16 His mouth is very sweet; 29
he is totally desirable. 30
This is my beloved!
This is my companion, O maidens of Jerusalem!
1:1 From Jude, 31 a slave 32 of Jesus Christ and brother of James, 33 to those who are called, wrapped in the love of 34 God the Father and kept for 35 Jesus Christ.
45:14 In embroidered robes she is escorted to the king.
Her attendants, the maidens of honor who follow her,
are led before you. 42
1 tn Heb “soul.”
2 tn The causal relative pronoun שֶׁ (she, “because”; BDB 980 s.v. שֶׁ 3.b) is prefixed to the interrogative particle לָמָה (lamah, “why?”; BDB 554 s.v. מַה 4.d) to form the idiom שַׁלָּמָה (shallamah, “lest”; BDB 554 s.v. מַה 4.d.β; 980 s.v. שֶׁ 3b). BDB notes that לָמָה is used with an imperfect – as is the case here with אֶהְיֶה (’ehyeh, Qal imperfect 1st person common singular from הָיָה, haya, “to be”) – to deprecate a situation and for rhetorical emphasis to introduce the reason why something should, or should not, be done: “Why should?” (e.g., Gen 27:45; 47:19; Exod 32:12; 1 Sam 19:5, 17; 20:8, 32; 2 Sam 2:22; 13:26; 16:9; 20:19; 2 Kgs 14:10; 2 Chr 25:16; Neh 6:3; Pss 79:10; 115:2; Eccl 5:5; 7:16-17; Jer 40:15; Joel 2:17) (BDB 554 s.v. מַה 4.d.β). When connected with a foregoing sentence by the causal relative pronouns שֶׁ “because,” the idiom שַׁלָּמָה connotes “lest” (literally, “Because why should?”) (BDB 554 s.v. 4.d.β). The meaning of שַׁלָּמָה is identical to the parallel constructions אֲשֶׁר לָמָּה (’asher lammah, “lest”; Dan 1:10) and דִּי לְמָה (di lÿmah, “lest”; Ezra 7:23). In Song 1:6[7] the causal relative pronoun שֶׁ connects it to the preceding lines, and our idiom assumes the elided phrase לִי הַגִּידָהּ (haggidah li, “Tell me!”) which occurred earlier: “Tell me lest I …!” or “Tell me! For why should I…?”
3 tn The meaning of MT עֹטְיָה (’otÿyah, Qal active participle fs from עָטָה, ’atah, “to veil oneself”) is debated; several options have been proposed: (1) Some scholars attempt to explain this in light of ancient Israelite culture or customs. The term עָטָה describes a person wrapping oneself in a garment or with a veil (HALOT 813 s.v. I עטה) as (a) a sign of grief or mourning (Ezek 24:17, 22), uncleanness (Lev 13:45), or shame (Mic 3:7), and as (b) the clothing of the deceased (1 Sam 28:14) and veiled cult-prostitutes (Gen 28:14). The term is rendered “one who veils herself” (NASB), “one who is veiled” (NRSV, KJV margin) and “like a veiled woman” (ASV, NIV). BDB suggests that she veiled herself in mourning (BDB 741 s.v. I עָטָה). Rashi suggested that she veiled herself in mourning because she did not know where to find her beloved (Canticles Rabbah 1:6). Many commentators connect this with the veiled cult-prostitute soliciting business among shepherds. She wished to avoid what Tamar tried to do: to be mistaken as a harlot looking for business among the shepherds (Gen 38:14-23). If her beloved would not declare his whereabouts, she would be reduced to looking for him among the shepherds – an action that could be easily misunderstood. This is reflected in the CEV paraphrase: “Don’t let the other shepherds think badly of me.” R. E. Murphy (Song of Songs [Hermeneia], 131) writes: “Commentators have interpreted the covering as a sign of mourning (2 Sam 15:30) or as the sign of a harlot (Gen 38:14-15). These references are not helpful in explaining the context of v 7, and in neither of the instances is the word עָטָה used. She seems rather to refer to some kind of covering or disguise she will be forced to use unless she knows where to find him. One can infer that the disguise will enable her to avoid being identified by his ‘companions,’ but no reason is given (perhaps she does not want them to know about the rendezvous?)” (2) Other scholars resort to comparative lexicography. For example, S. R. Driver suggested that עֹטְיָה is not derived from עָטָה I (“to veil”), but from the Arabic root gth that came into Hebrew as the homonymic root עָטָה “to pick lice” (Isa 22:17; Jer 43:12) (HALOT 814 s.v. II עטה). Driver renders the line, “lest I be left picking lice,” that is, while away the siesta-time grooming herself. Most scholars reject this proposal; it seems strange in the context and unnecessarily creates a homonym for a well-known term that makes adequate sense contextually. Nevertheless, Driver’s proposal was adopted by the NEB: “that I may not be left picking lice.” See D. R. Driver, “Lice in the Old Testament,” PEQ 106 (1974): 159-160. (3) Still other scholars emend the text. MT reads כְּעֹטְיָה (kÿ’otÿyah, “like one who is veiled”) (preposition כְּ + Qal active participle fs עָטָה I “to veil”) which is also reflected in the LXX’s ὠ περιβαλλομενη (w periballomenh, “like one who is covered”; fs passive participle from περιβάλλω, periballw, “to cover”). However, several ancient versions (Greek: Symmachus, Syriac Peshitta, Vulgate) reflect a Hebrew Vorlage with metathesis of the first two consonants: כְּטֹעִיָּה (kÿto’iyyah) from טָעָה (ta’ah, “to wander about, to stray”; e.g., Ezek 13:10). The root טָעָה would be an Aramaizing form of Hebrew תָּעָה (“to wander”). This emendation is suggested by the BHS editors and the lexicons (HALOT 377 s.v. טעה; 814; BDB 742 s.v.); It is adopted by many translations: “like one who wanders” (RSV, AV, JB, NAB, NJV), “like one who strays” (JPS, NJPS) and “as one that turneth aside” (KJV). This would make nice sense contextually: she begs her beloved to tell her where to find him because she does not want to wander around like someone who is lost.
4 tn The term מִטָּה (mittah) refers to a “royal portable couch” spread with covers, cloth, and pillows (HALOT 573 s.v. מִטָּה; BDB 641 s.v. מִטָּה). The Hebrew noun is related to Ugaritic mtt “bed” (UT 1465). The term מִטָּה (“bed, couch”) itself can refer to a number of similar but different kinds of pieces of reclining furniture: (1) the bed of a common person, found in the bedchamber for reposing and sleeping at night (Gen 47:31; 48:2; 49:33; Exod 8:3[7:28]; 2 Sam 4:7; 1 Kgs 17:19; 2 Kgs 4:10, 21, 32; Ps 6:6[7]; Prov 26:14); (2) the royal bed of the king or nobility, often elevated and made of expensive materials (1 Kgs 21:4; 2 Kgs 1:4, 6, 16; 2 Chr 24:25; Esth 7:8; Amos 6:4; Ezek 23:41); (3) the couch of a common person for reclining or sitting during the day (1 Sam 28:23); (4) a royal banqueting couch for reclining at feasts or carousing (Ezek 23:41; Amos 3:12; 6:4; Esth 1:6; 7:8); (5) a portable light-weight bed for transporting the sick (1 Sam 19:15); (6) a portable bed, such as a funeral bier for transporting the dead (2 Sam 3:31); and (7) a portable royal couch for transporting the king (Song 3:7). The royal couch was often made of expensive materials, such as ivory, silver, and gold (Ezek 23:41; Amos 6:4; Song 3:9-10; Esth 1:6).
5 tn Heb “trained of sword” or “girded of sword.” Alternately, “girded with swords.” The genitive construct phrase אֲחֻזֵי חֶרֶב (’akhuze kherev) is interpreted in two ways: (1) Most interpret it with the assumption that אָחַז (’akhaz) denotes “to physically grasp, hold” (HALOT 31-32 s.v. I אחז; BDB 28 s.v. אָחַז). Most translations adopt this approach, although differing on whether the participle functions substantivally (NASB), verbally (KJV, NIV), or adjectivally (RSV), they all are heading in the same direction: “[all] hold swords” (KJV), “girded with sword” (RSV), “wielders of the sword” (NASB), and “wearing the sword” (NIV). This, however, provides only a vague parallel with the following colon: מְלֻמְּדֵי מִלְחָמָה (mÿlummÿde milkhamah, “trained in warfare”). (2) Others, however, suggest taking אחז in its rare metaphorical sense of “to learn” (= mentally grasp, take hold of): “learned, skillful” (R. Gordis, Song of Songs and Lamentations, 85; J. Lewy, “Lexicographical Notes,” HUCA 12/13 (1937/1938): 98-99). This nuance is much more common in the related Akkadian verb ahazu “to learn,” as HALOT 31 notes. Likewise, JB renders it “skilled swordsmen,” and NJPS suggests “trained in warfare” for Song 3:8, citing Akkadian ahazu “to learn.” The Akkadian verb ahazu has a broad range of meanings including: (1) to seize, hold a person, (2) to take a wife, to marry, (3) to hold, possess, take over, grasp something, to take to (a region), and (4) to learn, to understand (CAD 1:1:173). The concrete, physical sense of grasping or taking an object in one’s hands lent itself to the metaphorical sense of mentally grasping something, that is, learning or understanding. The category ahazu 4 (“to learn, to understand”) is used in reference to general learning, as well to specialized knowledge involving a special skill, professional craft, or ability acquired through instruction and experience (CAD 1:1:177). The causative form suhuzu means “to teach, educate, train” someone to become a skilled craftsman in a professional trade (CAD 1:1:180). This provides a tight parallelism with the following colon: אֲחֻזֵי חֶרֶב (’akhuze kherev, “skillful in swordsmanship”) precisely parallels מְלֻמְּדֵי מִלְחָמָה (“well-trained in [the art of] warfare”). The AB:AB parallelism between the two lines is exact: (1) אֲחֻזֵי “learned, skillful” parallels מְלֻמְּדֵי “trained, instructed,” and (2) חֶרֶב “in respect to swordsmanship” (genitive of specification or limitation) exactly parallels מִלְחָמָה “in regard to [the art of] warfare” (genitive of specification or limitation). The term חֶרֶב (“sword”) may be nuanced metonymically as “swordsmanship” in the light of (a) its collocation with terms for professional expertise: מְלֻמְּדֵי (“trained”) and אֲחֻזֵי (“skilled”), and (b) the connotation “swordsmanship” can be sustained in a few cases, e.g., “It was not by their swordsmanship that they won the land, nor did their arm bring them victory” (Ps 44:3). In the genitive construct phrase אֲחֻזֵי חֶרֶב, the genitive noun חֶרֶב (“sword”) may be classified either as (1) a genitive of specification; “[skilled] in respect to swordsmanship” or (2) a genitive of instrument; “[skilled] with a sword.”
6 tn Heb “trained of war.” In the genitive construct מְלֻמְּדֵי מִלְחָמָה (mÿlummÿde milkhamah, “trained of war”) the noun מִלְחָמָה (“war, battle”) is a genitive of specification or limitation, that is, it specifies the extent to which the expertise of the subjects applies: “in regard to warfare.” The term מִלְחָמָה (“warfare”) may be nuanced metonymically as “the art of warfare” in the light of (1) its collocation with terms for professional expertise: מְלֻמְּדֵי (“trained”) and אֲחֻזֵי (’akhuze, “skilled”), and (2) its parallelism with חֶרֶב (kherev, “sword, swordsmanship”).
7 tn The term אַפִּרְיוֹן (’affiryon) is a hapax legomenon variously rendered “sedan-chair” (HALOT 80 s.v. אַפִּרְיוֹן) and “sedan, litter, palanquin” (BDB 68 s.v. אַפִּרְיוֹן). It occurs in Mishnaic Hebrew אַפִּרְיוֹן and Judean Aramaic אַפִּרְיוֹנָא (’affiryona’, “bridal-litter”; Jastrow 108 s.v. אַפִּרְיוֹן) and Syriac pwrywn/purya (“litter”). The Mishnah used אַפִּרְיוֹן in reference to a bridal-litter: “In the last war it was decreed that a bride should not pass through the town in an אַפִּרְיוֹן but our Rabbis later sanctioned it” (Sotah 9:14). There are several views of the origin of the term: (1) LXX Greek φορεῖον (foreion, “bridal-litter”) is a loanword from Hebrew; the term is not used in Greek until the Koine period (LSJ 1950-51); (2) Sanskrit paryanka and palki “palanquin, sedan-chair” (M. Monier-Williams, Sanskrit-English Dictionary, 554); (3) Old Persian upariyana “litter-bed” (R. Gordis, “A Wedding Song for Solomon,” JBL 63 [1944]: 263-70; G. Widengren, Sakrales Königtum im Alten Testament und im Judentum, 122); (4) less likely is Ugaritic apn “two-wheeled cart” (UT 305); and (5) Egyptian pr “house” with the prefix ua and suffix yn meaning “palace” (G. Gerleman, “Die Bildsprache des Hohenliedes und die altegyptische Kunst,” ASTI 1 [1962]: 24-30). A palanquin was a riding vehicle upon which a royal person sat and which was carried by servants who lifted it up by its staffs. Royalty and members of the aristocracy only rode in palanquins. The Illustrated Family Encyclopedia of the Living Bible, 10:55, describes what the typical royal palanquin was made of and looked like in the ancient world: “Only the aristocracy appear to have made use of litters in Israel. At a later period, in Greece, and even more so in Rome, distinguished citizens were carried through the city streets in splendid palanquins. In Egypt the litter was known as early as the third millennium
8 tn Heb “with trees of Lebanon.” In the genitive construct phrase מֵעֲצֵי הַלְּבָנוֹן (me’atse hallÿvanon, “the wood of Lebanon”) the genitive functions as a genitive of place of origin: “wood from Lebanon.” The plural construct noun עֲצֵי (’atse, literally, “trees, woods” from עֵץ, ’ets, “tree, wood”) is a plural of composition: the plural is used to indicate composition, that is, what the sedan-chair was made out of. The plural is used because the sedan-chair was constructed from the wood from several trees or it was constructed from several pieces of wood (see IBHS 119-20 §7.4.1b; R. J. Williams, Hebrew Syntax, 7, §9; Joüon 2:500 §136.b).
9 tn Heb “He made its posts of silver.”
10 tn The nouns כֶסֶף (kesef, “silver”), זָהָב (zahav, “gold”) and אַרְגָּמָן (’argaman, “purple”) function as genitives of material out of which their respective parts of the palanquin were made: the posts, base, and seat. The elaborate and expensive nature of the procession is emphasized in this description. This litter was constructed with the finest and most expensive materials. The litter itself was made from the very best wood: cedar and cypress from Lebanon. These were the same woods which Solomon used in constructing the temple (1 Kgs 5:13-28). Silver was overlaid over the “posts,” which were either the legs of the litter or the uprights which supported its canopy, and the “back” of the litter was overlaid with gold. The seat was made out of purple material, which was an emblem of royalty and which was used in the tabernacle (Exod 26:1f; 27:16; 28:5-6) and in the temple (2 Chr 3:14). Thus, the litter was made of the very best which Solomon could offer. Such extravagance reflected his love for his Beloved who rode upon it and would be seen upon it by all the Jerusalemites as she came into the city.
11 tn The noun רְפִידָה (rÿfidah) is a hapax legomenon whose meaning is uncertain. It may be related to the masculine noun רָפַד (rafad, “camping place, station”) referring to a stopping point in the wilderness march of Israel (Exod 17:1, 8; 19:2; Num 33:14); however, what any semantic connection might be is difficult to discern. The versions have translated רְפִידָה variously: LXX ἀνάκλιτον (anakliton, “chair for reclining”), Vulgate reclinatorium (“support, back-rest of a chair”) Peshitta teshwiteh dahba (“golden cover, throne sheathed in gold leaf”). Modern translators have taken three basic approaches: (1) Following the LXX and Vulgate (“support, rest, back of a chair”), BDB suggests “support,” referring to the back or arm of the chair of palanquin (BDB 951 s.v. רָפַד). Several translations take this view, e.g., NRSV: “its back,” NEB/REB: “its headrest,” and NJPS: “its back.” (2) Koehler-Baumgartner suggest “base, foundation of a saddle, litter” (KBL 905). Several translations follow this approach, e.g., KJV: “the bottom,” NASB: “its base” (margin: “its support,” and NIV: “its base.” (3) G. Gerleman suggests the meaning “cover,” as proposed by Peshitta. The first two approaches are more likely than the third. Thus, it probably refers either to (1) the back of the sedan-chair of the palanquin or (2) the foundation/base of the saddle/litter upon which the palanquin rested (HALOT 1276 s.v. רפד).
12 tn The Hebrew noun אַרְגָּמָן (’argaman, “purple fabric”) is a loanword from Hittite argaman “tribute,” which is reflected in Akkadian argamannu “purple” (also “tribute” under Hittite influence), Ugaritic argmn “tax, purple,” and Aramaic argwn “purple” (HALOT 84 s.v. אַרְגָּמָן). The Hebrew term refers to wool dyed with red purple (BRL2 153; HALOT 84). 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). Purple cloth and fabrics were costly (Ezek 27:7, 16) and were commonly worn by kings as a mark of their royal position (Judg 8:26). Thus, this was a sedan-chair fit for a king. KJV and NIV render it simply as “purple,” NASB as “purple fabric,” and NJPS “purple wool.”
13 tn The participle רָצוּף (ratsuf) probably functions verbally: “Its interior was fitted out with love/lovingly.” Taking it adjectivally would demand that ַאהֲבָה (’ahavah, “love”) function as a predicate nominative and given an unusual metonymical connotation: “Its inlaid interior [was] a [gift of] love.”
14 tn The accusative noun אַהֲבָה (’ahavah, “love” or “leather”) functions either as an accusative of material out of which the interior was made (“inlaid with leather”) or an accusative of manner describing how the interior was made (“inlaid lovingly,” that is, “inlaid with love”). The term אַהֲבָה is a homonymic noun therefore, there is an interesting little debate whether אַהֲבָה in 3:10 is from the root אַהֲבָה “love” (BDB 13 s.v. אָהֵב; DCH 1:141 s.v. אַהֲבָה) or אהבה “leather” (HALOT 18 s.v. II אַהֲבָה). The homonymic root אַהֲבָה “leather” is related to Arabic `ihab “leather” or “untanned skin.” It probably occurs in Hos 11:4 and may also appear in Song 3:10 (HALOT 18 s.v. II). Traditionally, scholars and translations have rendered this term as “love” or “lovingly.” The reference to the “daughters of Jerusalem” suggests “love” because they had “loved” Solomon (1:4). However, the context describes the materials out of which the palanquin was made (3:9-10) thus, an interior made out of leather would certainly make sense. Perhaps the best solution is to see this as an example of intentional ambiguity in a homonymic wordplay: “Its interior was inlaid with leather // love by the maidens of Jerusalem.” See G. R. Driver, “Supposed Arabisms in the Old Testament,” JBL 55 (1936): 111; S. E. Loewenstamm, Thesaurus of the Language of the Bible, 1:39; D. Grossberg, “Canticles 3:10 in the Light of a Homeric Analogue and Biblical Poetics,” BTB 11 (1981): 75-76.
15 tn Heb “daughters” (also in the following line).
16 tn Heb “the day of the joy of his heart.” In the genitive construct phrase וּבְיוֹם שִׂמְחַת (uvÿyom simkhat, “the day of joy”) the noun שִׂמְחָה (simkhah, “joy”) functions as a descriptive genitive of attribute (attributive genitive), that is, the genitive identifies the outstanding quality of the construct noun: “the joyous day” or “the day characterized by joy.” In the second genitive construct phrase שִׂמְחַת לִבּוֹ (simkhat livvo, “joy of his heart”) the noun לִבּוֹ (“his heart”) is a subjective genitive: “his heart rejoices.” The term לֵב (lev, “heart”) is a synecdoche of part for the whole (= Solomon himself), that is, “the day Solomon greatly rejoiced” or “the day of Solomon’s great joy.”
17 tn Heb “How is your beloved [better] than [another] lover?”
18 sn The Beloved’s praise of his appearance follows the typical literary structure of the ancient Near Eastern wasfs song: (1) introductory summary praise (5:10), (2) detailed descriptive praise from head to foot (5:11-16a), and (3) concluding summary praise (5:16b). There are several striking features about this song that are unique from the typical wasfs. (1) The ordinary setting of the ancient Near Eastern wasfs songs was the wedding night. (2) They were ordinarily sung only by a man in praise of his bride. (3) Normally, the wasfs song will conclude with the feet after the legs; however, the Beloved concludes by praising his mouth after his legs.
19 sn The term צַח (tsakh, “dazzling”) is ordinarily used to describe the shining surface of jewelry or of smoothed rocks (Ezek 24:7-8; 26:4, 14; Neh 4:7). Likewise, אָדֹם (’adom, “ruddy”) can describe the redness of rubies (Lam 4:7). Throughout 5:11-15 she compares his appearance to valuable jewels, gems, and precious metals.
20 tn The adjective אָדֹם (’adom) denotes either “manly” or “ruddy,” depending upon whether it is derived from אָדָם (’adam, “man”; HALOT 14 s.v. I אָדָם) or אָדֹם (“red”; HALOT 14 s.v. אָדֹם). If it is “manly,” the idea is that he is the epitome of masculinity and virility. On the other hand, the emphasis would be upon his health and virility, evidenced by his ruddy complexion, or it could be a comparison between his ruddy coloring and the redness of rubies (Lam 4:7).
21 tn Heb “outstanding.” The participle דָּגוּל (dagul) functions as a predicate adjective: “My beloved is…outstanding among ten thousand.” The verb דָּגַל (dagal) is relatively rare, being derived from the noun דֶּגֶל (degel, “banner”) which often refers to a military standard which, when lifted up, was conspicuous for all to see (Num 2:3-4; 10:14-15). The verb דָּגַל only occurs three other times, all referring to raising military banners for all to see (Ps 20:6; Song 6:4, 10). Song 5:10 uses the term figuratively (hypocatastasis) to denote “outstanding” (HALOT 213 s.v. דֶּגֶל). This sense is closely related to the cognate Akkadian verb dagalu “to look, contemplate” and the noun diglu “eyesight, view (what is looked at).” Like a banner lifted high, he attracted the attention of all who looked at him.
22 tn Heb “from, among.” The preposition מִן (min) prefixed to רְבָבָה (rÿvavah, “ten thousand”) is taken in a comparative, locative sense: “outstanding among ten thousand” (e.g., KJV, RSV, NASB, NIV, NJPS).
23 tn Heb “among ten thousand.” The numeral “ten thousand” is the highest number used in comparisons in Hebrew poetry (1 Sam 18:7-8; 21:12; 29:5; Ps 91:7). It is not used to mark out a specific number, but to denote an indefinite number of persons of the largest possible proportions (Gen 24:60; Num 10:36; Deut 33:2; Ps 3:7). Her point is simply this: no other man could possibly compare to him in appearance, even if he were in a group of an infinite number of men.
24 tn Heb “his head is gold of pure gold.” In the genitive construct phrase כֶּתֶם פָּז (ketem paz, literally, “gold of pure gold”) the genitive noun פָּז (paz, “pure gold”) functions as an adjectival genitive modifying כֶּתֶם (“gold”), that is, “pure gold.” The repetition of two different words for “gold” suggests that the phrase should be nuanced “the most pure gold.” This phrase is a predicate nominate in a metaphorical statement: “his head is (like) the most pure gold.” In the OT gold is frequently used in comparisons to emphasize the idea of beauty, value, or rarity (Job 28:12-19; Pss 19:11; 119:127; Prov 8:19; Isa 13:12; Lam 4:2). Palestine had no known sources of gold, but had to import it, making it a rare and precious commodity (Ruth V. Wright and R. L. Chadbourne, The Gems and Minerals of the Bible, 65).
25 tn Literally “his locks [of hair] are curls.” The Hebrew adjective תַּלְתָּל (taltal) is a hapax legomenon whose meaning is somewhat unclear. BDB suggests that תַּלְתָּל is from the root תּלל (“mound, heap”; BDB 1068 s.v. I תּלל) which is related to Arabic tl “mound, hill, top” (E. W. Lane, Arabic-English Dictionary, 311) and Akkadian tilu “hill, mound” (AHw 3:1358). On the other hand, HALOT suggests that תַּלְתָּל means “date-panicle” and that it is related to the Akkadian noun taltallu “pollen of date-palm” (HALOT 1741 s.v. תַּלְתַּלִּים). The term occurs in Mishnaic Hebrew as תַּלְתָּל “curls, locks” (Jastrow 1674 s.v. תַּלְתָּל). It is used in the same way in the Song. The form tltl is a reduplicated pattern used for adjectives denoting an intense characteristic (S. Moscati, Comparative Grammar, 78-79, §12.9-13). It functions as a predicate adjective to the subjective nominative קוּצוֹתָיו (qutsotav, “his locks of hair”).
26 sn In the genitive construct phrase עֲרוּגַת הַבֹּשֶׂם (’arugat havvosem, literally, “beds of balsam”) the term בֹּשֶׂם (bosem) is a genitive of composition, identifying what these gardens were composed of. The term עֲרוּגַת (“garden-beds”) refers to a private garden terrace or garden bed, a rare luxury in Palestine and very expensive to own (Ezek 17:7, 10) (BDB 788 s.v. עֲרוּגָה). The term בֹּשֶׂם (bosem, “balsam”) refers to balsam trees which yielded sweet-smelling oils from which perfumes were produced. The balsam trees should be identified either as Astragalus tragacantha which grew everywhere in Palestine and exude resin from its thorns, or as Commiphora opobalsamum which was not native to Israel but to South Arabia from whence it had to be imported at great cost (2 Chr 9:1) (Fauna and Flora of the Bible, 177-78). She is comparing the beautiful scent of his cologned cheeks to fragrant beds of spice.
27 tn Alternately, “towers of perfume.” The MT reads מִגְדְּלוֹת (migdÿlot) which yields the awkward “towers of perfume.” The term מִגְדָּל (migdal, “tower”) is normally used in reference to (1) watch-towers, defended towers along the city wall, and individual towers in the countryside to protect the borders, (2) storehouses, and (3) a tower in a vineyard (HALOT 543-44 s.v. I מִגְדָּל). It is never used in OT in association with a flower garden. On the other hand, LXX reads φυουσαι (fuousai, “yielding”) which reflects an alternate vocalization tradition of מְגַדְּלוֹת (mÿgaddÿlot; Piel participle feminine plural from גָּדַל, gadal, “to increase, produce”). This makes good sense contextually because the Piel stem of גָּדַל means “to grow” plants and trees (Isa 44:14; Ezek 31:4; Jonah 4:10) (HALOT 179 s.v. I גדל 2). This revocalization is suggested by BHS editors, as well as the Hebrew lexicographers (HALOT 544 s.v. 2; 179 s.v. I 2; BDB 152 s.v. גָּדַל 1). Several translations follow LXX and revocalize the text (RSV, NIV, NJPS margin): “His cheeks are like beds of spice yielding perfume” (NIV) and “His cheeks are like beds of spice producing perfume” (NJPS margin). The other translations struggle to make sense of the MT, but are forced to abandon a literal rendering of מִגְדְּלוֹת (“towers”): “banks sweet herbs” (ASV), “banks sweetly scented” (JB), “treasure-chambers full of perfume” (NEB), “banks of sweet scented herbs” (NASB), and “banks of perfume” (JPS, NJPS).
28 tn The term מֵעֶה (me’eh) is used in reference to several things in the Old Testament: (1) the womb of a woman (Gen 25:23; Isa 49:1; Ps 71:6; Ruth 1:11), (2) a man’s loins (Gen 15:4; 2 Sam 7:12; Isa 48:19; 2 Chr 32:21), (3) the “inward parts” of a person, such as the stomach or intestines which are used to digest food (Num 5:22; Job 20:14; Ezek 3:3; Jonah 2:1-2), and (4) the external stomach or abdominal muscles: “abdomen” (Song 5:14).
29 tn Heb “sweetnesses.” Alternately, “very delicious.” The term מַמְתַקִּים (mamtaqqim, “sweetness”; HALOT 596 s.v. מַמְתַקִּים; BDB 609 s.v. מַמְתַקִּים) is the plural form of the noun מֹתֶק (moteq, “sweetness”). This may be an example of the plural of intensity, that is, “very sweet” (e.g., IBHS 122 §7.4.3a). The rhetorical use of the plural is indicated by the fact that מַמְתַקִּים (“sweetness”) is functioning as a predicate nominative relative to the singular subjective nominative חִכּוֹ (khikko, “his mouth”).
30 tn The term מַחֲמַדִּים (makhmaddim, “desirable”) is the plural form of the noun מַחְמַד (makhmad, “desire, desirable thing, precious object”; HALOT 570 s.v. מַחְמָד 1; BDB 326 s.v. מַחְמַד). Like the plural מַמְתַקִּים (“sweetness”) in the preceding parallel line, this use of the plural is probably an example of the plural of intensity: “very desirable.”
31 tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
32 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
33 sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.
34 tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”
35 tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.
36 tn Or “they have gone the way of Cain.”
37 tn Grk “for wages.”
38 tn The verb ἐκχέω (ekcew) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).
39 tn Or “in.”
40 tn Grk “and.” See note on “perish” later in this verse.
41 tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).
42 tn Heb “virgins after her, her companions, are led to you.” Some emend לָךְ (lakh, “to you”) to לָהּ (lah, “to her,” i.e., the princess), because the princess is now being spoken of in the third person (vv. 13-14a), rather than being addressed directly (as in vv. 10-12). However, the ambiguous suffixed form לָךְ need not be taken as second feminine singular. The suffix can be understood as a pausal second masculine singular form, addressed to the king. The translation assumes this to be the case; note that the king is addressed once more in vv. 16-17, where the second person pronouns are masculine.