15 The vocalizes consonantal הביאני as הֱבִיאַנִי (hevi’ani, Hiphil perfect 3rd person masculine singular with 1st person common singular suffix, “He has brought me”). However, several medieval Hebrew vocalize the form as הֲבִיאֻנִי (havi’uni, Hiphil imperative 2nd person masculine singular with 1st person common singular suffix, “Bring me!”). This is also reflected in (εἰσαγαγετε με, eisagagete me, “Bring me!”) and . This alternate vocalization tradition has several factors that make it a viable option: (1) It respects the consonantal text; (2) It is supported by the and ; (3) It provides a tighter parallelism with the two identical imperatival forms in 2:5a (both 2nd person masculine plural imperatives with 1st person common singular suffixes); (4) It provides thematic unity to the entire poetic unit of 2:4–5; and (5) It helps make better sense of an enigmatic unit. This approach is strengthened if the reading וְדִגְלוֹ (védiglo, “and his banner”) is revocalized to the imperative וְדִגְלוּ (védiglu, “and feed [me]”) (see translator’s note below). In this case, the parallelism throughout 2:4–5 would be very tight. It would feature four parallel imperatives of request, all revolving around the theme of love-sickness: “Bring me into the banquet hall, feed me with love; sustain me with raisin cakes, refresh me with apples, because I am faint with love.” The weakness with the revocalization to הֲבִיאֻנִי (“Bring me!”) is that it demands, due to the dictates of synonymous parallelism, the questionable revocalization of the ’s וְדִגְלוֹ (“and his banner”) to the imperative וְדִגְלוּ (“and feed [me]”). Alternately, “Bring me!”
16 Heb “house of wine.” The expression בֵּית הַיָּיִן (bet hayyayin, lit. “house of wine” or “place of wine”) refers to a banquet house where wine is drunk or a vineyard where grapes to produce wine are grown ( יַיִן). G. L. Carr favors the vineyard view due to the agricultural metaphors in 2:1–5. However, most commentators favor the banquet house view because of the reference to “raisin-cakes” and “apples” (2:4) which were served at banquets in the ancient Near East. Moreover, the expression בֵּית הַיָּיִן in in Song 2:4 may be equivalent to בֵּית מִשְׁתֵּה הַיַּיִן (bet mishte hayyayin, “house of the drinking of wine”) in Esther 7:8 ( יַיִן). Second, raisin cakes are mentioned in this context in 2:5, and they were often eaten to celebrate festive occasions (2 Sam 6:19; Isa 16:7; Hos 3:1); therefore, the banquet motif finds support. Selected Bibliography: E. Würthwein, “Zum Verständnis des Hohenliedes,” 32 (1967): 205; G. L. Carr, Song of Solomon [], .
17 The vocalizes דגלו as the noun דְּגֶל (dégel) with 3rd person masculine singular suffix דִּגְלוֹ (diglo, “his banner [over me is love]”). However, several medieval Hebrew vocalize דגלו as Qal mp imperative וְדִגְלוּ (védihlu, “Set [love before me].”) This is also reflected in τάξατε ἐπʼ ἐμὲ ἀγάπην (taxate ep eme agapēn, “Set love before me!”). The meaning of the term דִּגְלוֹ (diglo) is debated. Five basic views have emerged: (1) “his banner over me was love.” relates דִּגְלוֹ to the noun דְּגֶל (dégel, “standard, banner”; 186 דֶּגֶל) which refers to (a) banners, standards (Num 1:52; 2:2) and (b) battalion, company of troops, or division of a tribe signaled by a banner or standard (Num 2:3, 10, 17–18, 25, 31, 34; 10:14, 18, 22, 25). Thus, most translations render דִּגְלוֹ as “his banner” (, , , ). However, the expression “His banner over me was love” is enigmatic. (2) “serve love to me!” Delitzsch revocalized the noun וְדִגְלוֹ (“his banner”) as an imperative וְדִגְלוּ (védiglu, “serve [me]”) from the root דָּגַל (dagal, “to serve food”) which is related to Akkadian dagalu II (“to serve food”). Delitzsch renders the passage: “Bring me into the banquet hall and serve me love … for I am faint with love.” This is supported by which reads: εἰσαγάγετέ με εἰς οἶκον τοῦ οἲνου, οτάξατε ἐπʼ ἐμὲ ἀγάπην (eisagagete me eis oikon tou oinou, taxate ep’ eme agapēn, “Bring me into the wine house, and set love before me”). However, R. Gordis points out the difficulties with Delitzsch’s proposal: (a) The meaning “serve” for דָּגַל is unparalleled in Hebrew thus, it would create a homonymic ; (b) We would expect the preposition לִי (li, “to me”) rather than עָלַי (’ala, “over me”) after the imperative; and (c) The Akkadian parallel is uncertain. (3) “its banner above me is love.” relates דִּגְלוֹ to the Akkadian noun diglu (“eyesight, view, look, gaze”) and proposes the nuance “sign of an inn,” such as a flag placed over taverns ( דֶּגֶל). This approach renders the line: “He has brought me to the banquet hall, and its banner above me is love.” (4) “his look toward me was loving” = “he looked at me lovingly.” Several lexicons relate דִּגְלוֹ to the homonymic root דָּגַל, “look, glance” (e.g., 2:415 II דָּגַל). The Hebrew noun degel II is related to the Akkadian noun diglu “eyesight, view, look, gaze” ( 3:21; 1:14). Likewise, the Hebrew verb II דָּגַל (“to look, behold”; Song 5:10; 6:4, 10; Eccl 9:13; Ps 20:6) ( 186 דָּגַל; I דגל; 2:414 I) is related to the Akkadian verb dagalu I “to look upon, to gaze, to look with astonishment, to look at with admiration” ( 3:21; 1:14). Those who adopt this approach render the line: “His glance upon me is love” ( 2:414) or “His look upon me was loving” (R. Gordis, “The Root dgl in the Song of Songs,” 88 [1969]: 203–204; idem, Song of Songs and Lamentations, 81–82); or “He looked upon me with love.” (5) “his wish regarding me was lovemaking.” M. H. Pope (Song of Songs [], ) notes that the Assyrian noun diglu may denote “wish,” i.e., desire or intent ( 3:136). He renders the line: “His wish regarding me was lovemaking” or “His intentions were to make love.” Pope’s suggestion has been adopted by several recent commentators (e.g., G. L. Carr, Song of Solomon [], ).
18 The syntax of the noun אַהֲבָה (’ahavah, “love”) has been taken as: (1) predicate nominative: “His banner over me [was] love” or “His intention toward me [was] lovemaking” (M. H. Pope, Song of Songs [], ; G. L. Carr, Song of Solomon [], ); (2) genitive of attribute/content: “His banner of love [was] over me,” and (3) adverbial or adjectival accusative: “His look upon me was loving” or “He looked upon me lovingly” (R. Gordis, Song of Songs and Lamentations, 81–82). Examples of adverbial or adjectival accusatives, e.g., “I am peace” = “I am peaceful” (Ps 120:7); “I will love them as a free gift” = “I will love them freely” (Hos 14:5).