For more information see wisluthsem.org/grow-in-grace/courses-instructors/ernst-wendland/
The interconfessional Chichewa translation (publ. 1999) uses the ideophone tseketseketseke in Song of Songs 2:3 to describe exquisite sweetness (“you can almost feel it crackle/tingle”), pleasant sharpness, juicy delight. (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 noninoni in Song of Songs 5:13 to emphasize a smooth and slippery substance with a tactile and sensual component (“his lips are like lilies, dripping smooth with liquid myrrh”). (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 my hands dripped with myrrh / my fingers with liquid myrrh.
The interconfessional Chichewa translation (publ. 1999) uses the ideophone / intensifier kaone in Song of Songs 1:4 at the end of the phrase “all the women love you,” resulting in a meaning like “all the women adore you — indeed they do!” or “all the young women are crazy about you — just look at them!” (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 tayetaye in Song of Songs 6:8 to describe a “teeming multitude” (“the king also has young women beyond counting”. (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) 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.