The Song of Songs 7:5

7:5 Your head crowns ¹  you like Mount Carmel. ² 

The locks of your hair ³  are like royal tapestries ⁴  –

the king is held captive ⁵  in its tresses!

Genesis 32:26

32:26 Then the man ⁶  said, “Let me go, for the dawn is breaking.” ⁷  “I will not let you go,” Jacob replied, ⁸  “unless you bless me.” ⁹ 

Proverbs 4:13

4:13 Hold on to instruction, ¹⁰  do not let it go;

protect it, ¹¹  because it is your life.

Hosea 12:3-4

Israel Must Return to the God of Jacob

12:3 In the womb he attacked his brother;

in his manly vigor he struggled ¹²  with God.

12:4 He struggled ¹³  with an angel and prevailed;

he wept and begged for his favor.

He found God ¹⁴  at Bethel, ¹⁵ 

and there he spoke with him! ¹⁶ 

Matthew 28:9

28:9 But ¹⁷  Jesus met them, saying, “Greetings!” They ¹⁸  came to him, held on to his feet and worshiped him.

John 20:16-17

20:16 Jesus said to her, “Mary.” She ¹⁹  turned and said to him in Aramaic, ²⁰  “Rabboni” ²¹  (which means Teacher). ²²  20:17 Jesus replied, ²³  “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’”

Revelation 3:11-12

3:11 I am coming soon. Hold on to what you have so that no one can take away ²⁴  your crown. ²⁵  3:12 The one who conquers ²⁶  I will make ²⁷  a pillar in the temple of my God, and he will never depart from it. I ²⁸  will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), ²⁹  and my new name as well.

[7:5]  ¹ tn Heb “your head [is] upon you.”

[7:5]  ² sn 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.

[7:5]  ³ sn 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).

[7:5]  ⁴ tn 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).

[7:5]  ⁵ tn 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!

[32:26]  ⁶ tn Heb “he”; the referent (the man) has been specified in the translation for clarity.

[32:26]  ⁷ tn Heb “dawn has arisen.”

[32:26]  ⁸ tn Heb “and he said, ‘I will not let you go.’” The referent of the pronoun “he” (Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[32:26]  ⁹ sn Jacob wrestled with a man thinking him to be a mere man, and on that basis was equal to the task. But when it had gone on long enough, the night visitor touched Jacob and crippled him. Jacob’s request for a blessing can only mean that he now knew that his opponent was supernatural. Contrary to many allegorical interpretations of the passage that make fighting equivalent to prayer, this passage shows that Jacob stopped fighting, and then asked for a blessing.

[4:13]  ¹⁰ tn Heb “discipline.”

[4:13]  ¹¹ tn The form נִצְּרֶהָ (nitsÿreha, from נָצַר, natsar) has an anomalous doubled letter (see GKC 73 §20.h).

[12:3]  ¹² tn The verb שָׂרָה (sarah) means “to strive, contend” (HALOT 1354 s.v. שׂרה) or “persevere, persist” (BDB 975 s.v. שָׂרָה; see Gen 32:29). Almost all English versions render the verb here in terms of the former: NAB, NASB “contended”; NRSV “strove”; TEV, CEV “fought against.”

[12:4]  ¹³ tc The MT vocalizes the consonantal text וָיָּשַׂר (vayyasar, vav consecutive + Qal preterite 3rd person masculine singular from שׂוּר, sur, “to see”); however, parallelism with שָׂרַה (sarah, “he contended”) in 12:3 suggested that it be vocalized as ויּשׂר (vav consecutive + Qal preterite 3rd person masculine singular from שׂרה [“to strive, contend”]). The latter is followed by almost all English versions here.

[12:4]  ¹⁴ tn Heb “him”; the referent (God) has been specified in the translation for clarity.

[12:4]  ¹⁵ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[12:4]  ¹⁶ tc The Leningrad Codex and the Allepo Codex both read 1st person common plural עִמָּנוּ (’immanu, “with us”). The LXX and Peshitta both reflect an alternate Hebrew Vorlage of 3rd person masculine singular עִמוֹ (’imo, “with him”). The BHS editors suggest emending the MT in favor of the Greek and Syriac. The internal evidence of 12:4-5 favors the 3rd person masculine singular reading. It is likely that the 1st person common plural ־נוּ reading on עִמָּנוּ arose due to a misunderstanding of the 3rd person masculine singular ־נוּ suffix on יִמְצָאֶנּוּ (yimtsa’ennu, “he found him”; Qal imperfect 3rd person masculine singular + 3rd person masculine singular suffix) which was probably misunderstood as the 1st person common plural suffix: “he found us.” Several English versions follow the LXX and Syriac: “there he spoke with him” (RSV, NAB, NEB, NIV, NJPS, TEV). Others follow the MT: “there he spoke with us” (KJV, NASB, CEV). The Hebrew University Old Testament Project, which tends to preserve the MT whenever possible, adopts the MT reading but gives it only a “C” rating. See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:262-63.

[28:9]  ¹⁷ tn Grk “And behold.” Here καί (kai) has been translated as “but” to indicate that the return of the women from the tomb was interrupted by this appearance of Jesus. The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[28:9]  ¹⁸ tn Here δέ (de) has not been translated.

[20:16]  ¹⁹ tn Grk “That one.”

[20:16]  ²⁰ tn Grk “in Hebrew.”

[20:16]  ²¹ sn The Aramaic Rabboni means “my teacher” (a title of respect).

[20:16]  ²² sn This is a parenthetical note by the author.

[20:17]  ²³ tn Grk “Jesus said to her.”

[3:11]  ²⁴ tn On the verb λάβῃ (labh) here BDAG 583 s.v. λαμβάνω 2 states, “to take away, remove…with or without the use of force τὰ ἀργύρια take away the silver coins (fr. the temple) Mt 27:6. τὰς ἀσθενείας diseases 8:17. τὸν στέφανον Rv 3:11.”

[3:11]  ²⁵ sn Your crown refers to a wreath consisting either of foliage or of precious metals formed to resemble foliage and worn as a symbol of honor, victory, or as a badge of high office – ‘wreath, crown’ (L&N 6.192).

[3:12]  ²⁶ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:12]  ²⁷ tn Grk “I will make him,” but the pronoun (αὐτόν, auton, “him”) is redundant in contemporary English and has not been translated here.

[3:12]  ²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[3:12]  ²⁹ sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here.