The interconfessional Chichewa translation (publ. 1999) translates this phrase as “why should I be left wandering all around” and uses the ideophone zunguliruzunguliru in Song of Songs 1:7. Zunguliruzunguliru is a reduplication of zungulira (“go around in circles”) and is used for the notion of aimless circling or restlessly drifting. It conveys embarrassment and vulnerability (“left roaming about like a stray girl”) as well as confusion. (Source: Ernst Wendland)
Ideophones are a class of sound symbolic words expressing human sensation that are used as literary devices in many African languages. (Source: Philip Noss)
The interconfessional Chichewa translation (publ. 1999) uses the ideophone see in Song of Songs 7:4 to describe the notion of long, straight, smooth, and elegant (“your neck stands tall and straight like an ivory tower”). (Source: Ernst Wendland)
Ideophones are a class of sound symbolic words expressing human sensation that are used as literary devices in many African languages. (Source: Philip Noss)
See also your kisses go down smoothly and your nose is like a tower of Lebanon.
The interconfessional Chichewa translation (publ. 1999) uses the ideophone gone in Song of Songs 1:7 to describe the ease with which the king was reclining. Gone is an ideophone that is normally used for being stretched out or something that is fully relaxed and here refers to a leisurely, luxurious posture. (Source: Ernst Wendland)
Ideophones are a class of sound symbolic words expressing human sensation that are used as literary devices in many African languages. (Source: Philip Noss)
The interconfessional Chichewa translation (publ. 1999) uses the ideophones neng’a and chezichezi in Song of Songs 7:5. Neng’a is used to emphasize something perfectly shaped with refined poise (“your head is nobly poised”) and chezichezi describes a light, continuous wave with a cascading motion (“your long hair flows and shimmers downward”). (Source: Ernst Wendland)
Ideophones are a class of sound symbolic words expressing human sensation that are used as literary devices in many African languages. (Source: Philip Noss)
See also his locks.
The interconfessional Chichewa translation (publ. 1999) uses the ideophone tolotolo in Song of Songs 3:6 to describe billowing curls of smoke. Tolotolo is generally used for a swirling and spiraling upward motion and evokes curling incense smoke and visual and olfactory richness. (Source: Ernst Wendland)
Ideophones are a class of sound symbolic words expressing human sensation that are used as literary devices in many African languages. (Source: Philip Noss)
The interconfessional Chichewa translation (publ. 1999) uses the ideophone see in Song of Songs 7:9 to describe the notion of long, straight, smooth, and penetrating (“when you kiss me, I feel it go straight down my throat”). (Source: Ernst Wendland)
Ideophones are a class of sound symbolic words expressing human sensation that are used as literary devices in many African languages. (Source: Philip Noss)
Sere also your neck is like an ivory tower.
The interconfessional Chichewa translation (publ. 1999) uses the ideophone pekupeku in Song of Songs 4:1 to describe the ripples and tumbles of the hair (“Your hair ripples and tumbles like a flock of goats”). Pekupeku is generally used for a swaying, bouncing, and flapping motion and here evokes the flowing and lively movement of hair down the slopes. (Source: Ernst Wendland)
Ideophones are a class of sound symbolic words expressing human sensation that are used as literary devices in many African languages. (Source: Philip Noss)
The interconfessional Chichewa translation (publ. 1999) uses the ideophone laŵilaŵi in Song of Songs 8:6 to describe the notion of a sparkling, fiercely flickering, and flaring light. (Source: Ernst Wendland)
Ideophones are a class of sound symbolic words expressing human sensation that are used as literary devices in many African languages. (Source: Philip Noss)
tongues as of fire.
