Song of Solomon 6:13–7:1

Footnotes

1. 35 The chapter division comes one verse earlier in the Hebrew text () than in the English Bible; 6:13 = 7:1 , 7:1 = 7:2 , through 7:13 = 7:14 . Beginning with 8:1 the verse numbers in the Hebrew Bible and the English Bible are again the same.
2. 36 Alternately, “Return … Return …!” The imperative שׁוּבִי (shuvi, “Turn!”) is used four times for emphasis. There are two basic interpretations to the meaning/referent of the imperative שׁוּבִי (“Turn!”): (1) The villagers of Shunem are beckoning her to return to the garden mentioned in 6:11–12: “Come back! Return!” R. Gordis nuances these uses of שׁוּבִי as “halt” or “stay” (“Some Hitherto Unrecognized Meanings of the Verb SHUB,” 52 [1933]: 153–62); (2) In the light of the allusion to her dancing in 7:1 (Heb 7:2), several scholars see a reference to an Arabic bridal dance. Budde emends the ’s שׁוּבִי to סוֹבִי (sovi, “revolve, spin”) from סָבַב (savav, “to turn around”). M. H. Pope (Song of Songs [], ) also emends the to the Hebrew verbal root יָסַב (yasav, “to leap, spin around”) which he connects to Arabic yasaba (“to leap”). These emendations are unnecessary to make the connection with some kind of dance because שׁוּבִי has a wide range of meanings from “turn” to “return.”
3. 37 The article on הַשּׁוּלַמִּית (hashshulammit) functions as a vocative (“O Shulammite”) rather than in a definite sense (“the Shulammite”). The article is often used to mark a definite addressee who is addressed in the vocative (e.g., 1 Sam 17:55, 58; 24:9; 2 Kgs 6:26; 9:5; Prov 6:6; Eccl 11:9; Zech 3:8). For the vocative use of the article, see §126.e; 2: §137.f; R. J. Williams, Hebrew Syntax, 19, §89; §13.5.2c.
4. 38 Heb “O Perfect One.” Alternately, “O Shunammite” or “O Shulammite.” The term הַשּׁוּלַמִית (hashshulammit) has been variously translated: “Shulammite maiden” (); “maiden of Shulam” (); “O maid of Shulem” (); “the Shulammite” (; ; ). The meaning of the name הַשּׁוּלַמִית is enigmatic and debated. renders it ἡ Σουλαμιτἰ (hē Soulamiti, “O Shulamite”) and renders it Sulamitis (“O Shulamite”). A few Hebrew read the plural הַשּׁוּלַמוֹת (hashshulamot) but the Masoretic tradition reads הַשּׁוּלַמִית as the versions confirm. Eight major views have emerged in the history of interpretation of the Song. They are arranged, as follows, in order from most likely (views 1–2), plausible (views 3–5), unlikely (view 6), to bizarre (views 7–8): (1) שׁוּלַמִית is a substantival use of the adjectival form qutal שׁוּלָם (shulam, “perfection”) with the gentilic suffix ית- from the root שָׁלֵם (shalem, “to be complete, perfect”): “the perfect, unblemished one” (Fox). This approach is reflected in rabbinic exegesis of the 12th century: “The meaning of the Shulammite is ‘perfect, without spot’ ” (Midrash Rabbah). (2) שׁוּלַמִית is Qal passive participle with the feminine adjectival suffix ית- from the root שָׁלֵם (“peace”): “the peaceful one” or “the pacified one” (Andre, Robert, Joüon). This is reflected in pacificus (“the pacified one”), and Aquila and Quinta ἡ ἐηρυνεούσα (hē eēruneousa) “the peaceful one” (Andre Robert, Joüon). (3) שׁוּלַמִית is an alternate form of the gentilic name “Shunammite” (שׁוּנַמִית) used to refer to inhabitants of Shunem (1 Kgs 1:15; 2 Kgs 4:12). This is reflected in ἡ Σουλαμιτἰ (hē Soulamiti, “O Shulamite”). This is supported by several factors: (a) Gentilic names are formed by the suffix ית- and the prefixed article to a place-name, e.g., הַיְּרוּשָׁלַמִית (hayyérushalamit, “the Jerusalemite”) is from יְרוּשָׁלַם (yérushalam, “Jerusalem”); (b) the interchange between lateral dental ל (l) and nasal dental ן (n) is common in the Semitic languages (S. Moscati, Comparative Grammar, 32, §8.26); (c) the town of Shunem was also known as Shulem, due to the common interchange between ן (n) and ל (l) in Hebrew (Aharoni, 123), as seen in Eusebius’ Onomasticon in which Shunem = Shulem; and (d) later revisions of the read ἡ Σουναμωτἰ (“the Shunamite”) instead of the Old Greek ἡ Σουλαμωτἰ (“the Shulamite”). Shunem was a town in the Jezreel Valley at the foot of Mount Moreh near Mount Tabor and situated about nine miles east of Megiddo, fifteen miles northwest of Beth-shean, and five miles north of Jezreel (Josh 19:18; 1 Sam 28:4; 2 Kgs 4:8). During the Roman period, the town was called Shulem. See Y. Aharoni, The Land of the Bible, 24, 152, 172, 442, 308. Some scholars suggest that “Shul/nammite” refers to Abishag, the beautiful virgin from the village of Shunem who warmed elderly King David and was sought by Adonijah (1 Kgs 2:13–25). Other scholars argue that Abishag has been imported in the Song on too slender grounds. (4) שׁוּלַמִית is the feminine form of the masculine name שְׁלֹמֹה (shélomoh, “Solomon”), just as Judith is the feminine of Judah: “Shulamith” or “Solomonette” or “Solomoness” (Lowth, , Rowley). The feminine ending ־ית may be suffixed to masculine personal names to transform them into feminine names. A similar form occurs in the Ugaritic designation of Daniel’s wife as Lady Daniel (e.g., mtt dnty). An anonymous Jewish commentator of the 12th century wrote: “The Shulammite was beloved of Solomon, for she was called after the name of her beloved.” The 16th century commentator Joseph Ibn Yahya wrote: “And the calling of her ‘Shulammite’ was determined by reason of her devotion to the Holy One (Blessed be He) who is called Shelomoh.” (5) As a combination of views 1–2, שׁוּלַמִית is a wordplay formed by the combination of the feminine name שְׁלֹמִית (shélomit, “Shelomite”) from שְׁלֹמֹה (“Solomon”) and the gentilic name הַשּׁוּנַמִית (“the Shunammite”) denoting…
5. 39 Heb “we.” In ancient Near Eastern love literature, plural verbs and plural pronouns are often used in reference to singular individuals. See note on .
6. 40 Alternately, “What do you see in …?” or “Why should you look upon …?” The interrogative pronoun מַה (mah) normally denotes “what?” or “why?” ( 552 מָה; מָה). However, Gesenius suggests that the phrase מַה־תֶּחֱזוּ (mah-tekhezu) is the idiom “Look now!” on the analogy of Arabic ma tara (“Look now!”) ( §137.b, n. 1).
7. 41 The reads כִּמְחֹלַת (kimkholat, “like the dance”), while other Hebrew read בִּמְחֹלוֹת (bimkholot, “in the dances”). The ’s ὠ χοροὶ (ō choroi, “like the dances”) reflects כִּמְחֹלוֹת and Symmachus’ ἐν τρώσεσιν (en tpōsesin, “in the injury”) reflects the locative preposition but a confusion of the noun. Alternately, “like a dance or two camps” or “like a dance in two lines.” The phrase כִּמְחֹלַת הַמַּחֲנָיִם (kimkholat hammakhanayim) is difficult to translate: “as it were the company of two armies” (), “as at the dance of the two companies” (), “as at the dance of Mahanaim” (), “in the Mahanaim dance” (). The meaning of the individual terms is clear: The noun מְחֹלָה (mékholah) denotes “dance in a ring” (Exod 15:20; 32:19; Judg 11:34; 21:21; 1 Sam 21:12; 29:5) ( מְחֹלָה). The noun מַחֲנֶה (makhneh) denotes “encampment, camp, army” and the dual form probably means “two armies” ( מַחֲנֶה). However, the meaning of the genitive-construct מְחֹלַת הַמַּחֲנָיִם (mékholat hammakhanayim) is unclear: “dance of the two camps/armies”[?]. W. F. Albright proposed “the dance of the Mahanaim” (“Archaic Survivals in the Text of Canticles,” Hebrew and Semitic Studies, 5). translates ὠ χοροὶ τῶν παρεμβολῶν (ō choroi tōn parembolōn, “like the dances before the camps”).
8. 1 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).
9. 2 Alternately, “noble daughter” or “magnificent daughter.” The title בַּת־נָדִיב (bat-nadiv, “princely daughter” or “daughter of the prince”; נָדִיב; 622 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) ( ; 622 2).
10. 3 The term ַַחמּוּק (khammuq, “curve”) describes the shapely curvature of her legs ( ; 330 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 . In postbiblical Hebrew it refers to “rundles” ( 476 חַמּוּק). The term here has been translated in various ways: “[thigh] joints” (), “rounded [thighs]” (), “curves [of thighs]” (), “graceful [thighs]” ().
11. 4 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).