Song of Solomon 6:9–10

Footnotes

1. 16 Alternately, “She alone is my dove, my perfect one.” The term אַחַת (’akhat) is used here as an adjective of quality: “unique, singular, the only one” ( 1:180 אֶחָד 1b). The masculine form is used elsewhere to describe Yahweh as the “only” or “unique” God of Israel who demands exclusive love and loyalty (Deut 6:4; Zech 14:9). Although Solomon possessed a large harem, she was the only woman for him.
2. 17 Heb “the only daughter of her mother.” The phrase אַחַת לְאִמָּה (’akhat lé’immah) is sometimes translated as “the only daughter of her mother” (, ) or “the only one of her mother” (). K&D 18:112 suggests that she was not her mother’s only daughter, but her most special daughter. This is supported by the parallelism with בָּרָה (barah, “favorite”) in the following line. Similarly, Gen 22:2 and Prov 4:3 use the masculine term אֶחָד (’ekhad, “the only one”) to refer to the specially favored son, that is, the heir.
3. 18 The term בָּרָה (barah) is sometimes nuanced “pure” () because the root ברר I denotes “to purify, purge out” ( 140–41 בָּרַר). However, the root בָּרַר also denotes “to choose, select” ( 141 2) (Neh 5:18; 1 Chr 7:40; 9:22; 16:41). Most translations adopt the second root, e.g., “the choice one” (), “the favorite” (), “favorite” (). This is supported by the exegetical tradition of , which translates בָּרָה as ἐκλεκτή (eklektē, “the chosen one”).
4. 19 Heb “daughters.”
5. 20 Heb “to call blessed.” The verb אָשַׁר (’ashar) is used of people whom others consider fortunate because they have prospered or are to be commended (Gen 30:13; Ps 72:17; Mal 3:12, 15). Likewise, the verb הָלַל (halal, “to praise”) is used elsewhere of people who are held in high esteem by others either due to a commendable moral quality (Prov 31:28, 31) or due to one’s physical beauty (Gen 12:15; 2 Sam 14:25). The actual content of their praise of her appears in Song 6:10 in which they compare her beauty to that of the dawn, moon, sun, and stars.
6. 21 This rhetorical question emphasizes her position among women (e.g., Mic 2:7; Joel 2:1).
7. 22 Alternately, “rises” or “looks forth.” Delitzsch renders הַנִּשְׁקָפָה (hannishqafah) as “who rises,” while opts for “who appears.” The verb means “to look down upon [something] from a height” and is derived from the related noun “ceiling, roof, sky” ( 1054 שָׁקַף; שׁקף). The verb is used of looking down over a plain or valley from the vantage point of a mountain-top (Num 21:20; 23:28; 1 Sam 13:18); of God looking down from heaven (Ps 14:2); or of a person looking down below out of an upper window (Judg 5:28; 2 Sam 6:16; Prov 7:6). M. H. Pope (The Song of Songs [], ) suggests that this verb implies the idea of her superiority over the other women, that is, she occupies a “higher” position over them due to his choice of her. But another interpretation is possible: The verb creates personification (i.e., the dawn is attributed with the human action of looking). Just as the dawn is the focus of attention during the morning hours and looks down upon the earth, so too she is the focus of his attention and is in the privileged position over all the other women.
8. 23 The common point in these four comparisons is that all are luminaries. In all four cases, each respective luminary is the focus or center of attention at the hour at hand because it dwarfs its celestial surroundings in majesty and in sheer brilliance. All other celestial objects pale into insignificance in their presence. This would be an appropriate description of her because she alone was the center and focus of his attention. All the other women paled into the background when she was present. Her beauty captured the attention of all that saw her, especially Solomon.
9. 24 The term לְבָנָה (lévanah) literally means “the white one” ( 526 לְבָנָה) and is always used in reference to the moon. It is only used elsewhere in the OT in parallelism with the term used to designate the sun (Isa 24:23; 30:26), which likewise is not the ordinary term, but literally means “the hot one,” emphasizing the heat of the sun (Job 30:28; Ps 19:6). Both of these terms, “the white one” and “the hot one,” are metonymies of adjunct in which an attribute (i.e., color and heat) are substituted for the subject itself. The white moon in contrast to the dark night sky captures one’s attention, just as the red-hot sun in the afternoon sky is the center of attention during the day. The use of the figurative comparisons of her beauty to that of the dawn, sun, moon, and stars is strikingly similar to the Hebrews’ figurative comparison of Simon the high priest coming out of the sanctuary to the morning star, moon, sun, and rainbow: “How glorious he was when the people gathered round him as he came out of the inner sanctuary! Like the morning star among the clouds, like the moon when it is full; like the sun shining upon the temple of the Most High, and like the rainbow gleaming in glorious clouds” (See G. Gerleman, Ruth, Das Hohelied [], 171).
10. 25 Heb “pure as the sun.”
11. 26 The adjective אָיֹם (’ayom) has been nuanced “terrible” (, ), “frightful, fear-inspiring” (Delitzsch), “majestic” (), “awesome” (). In the light of its parallelism with יָפָה (yafah, “beautiful”) and נָאוָה (na’vah, “lovely”) in 6:4, and יָפָה (“fair”) and בָּרָה (barah, “bright”) in 6:10, it should be nuanced “awe-inspiring” or “unnervingly beautiful.”
12. 27 Heb “as bannered armies.” The term כַּנִּדְגָּלוֹת (kannidgalot, “as bannered armies”) is used figuratively (hypocatastasis) in reference to stars which are often compared to the heavenly armies. This nuance is clear in the light of the parallelism with the dawn, moon, and sun.