The verse begins with a motive clause for … to explain why the young man wants her to come outside with him. It is springtime, and this is, of course, the traditional time for lovers in many cultures. Lo translates the same Hebrew word lying behind the interjection “behold” in the previous verses; it calls the young woman’s attention to the fact that spring is here. In some languages a conjunction expressing reason may not be required.

New Jerusalem Bible renders the Hebrew particle (lo in Revised Standard Version) by “now,” though this hardly seems strong enough: “For now the winter is past.” It is better to find a word that draws attention to the situation. In English “look!” is quite acceptable: “[Just] Look! Winter is past!”

The winter is past indicates that it is now spring, when life is renewed in a new cycle. It symbolizes the traditional time for love. The Hebrew term for winter is another word in the Song that only occurs once in the Old Testament.

In combination with the next phrase, the rain is over and gone, we can fix the time of the year as April-May. Winter in Israel is characterized by strong, cold rains. The special Hebrew term used here for rain applies more to heavy than to light rain. In areas where there is no cold winter-time leading into spring, the translator will have to find an appropriate term. What is in focus here is that the wet, rainy time is over; the sun has begun to shine, so the two lovers can go outside and enjoy the countryside. It is also the time when everything is green and the flowers are blooming. In many cases we may be able to say “the rainy season is over” or “the season of cold, wet weather is over.”

In English the singular form rain can refer to the rain that falls on any one occasion. Here the sense is rather of a period or season of rain, so a plural form “rains” may prove better.

By using the double expression over and gone, the young man stresses that there is no reason why she cannot join him in the fields. We may look for some emphatic way to express this: “Winter’s finally over” or “Winter’s completely over.” In languages with serial verbs, two verbs can be joined together to mark the finality of the season, something along the lines of “The rain stopped finish.” In languages where there are not many expressions for the weather, the two lines may have to be rendered as one. On the other hand, the translator may want to introduce two parallel lines with approximately the same meaning:

• Look, the rains have stopped!
The rainy season is over.

We can also express the same idea negatively:

• Look, winter is over!
There’s no more rain!

Quoted with permission from Ogden, Graham S. and Zogbo, Lynell. A Handbook on the Book of Song of Songs. (UBS Helps for Translators). New York: UBS, 1998. For this and other handbooks for translators see here .

Following this long and detailed listing, verse 15 takes us back to the brief expressions found in verse 12. We can regard this as a bracketing around verses 13-14. This ordering has bothered many commentators, who feel this verse should follow verse 12b. New English Bible places verse 12 after 14. The German common language version (Die Bibel im heutigen Deutsch) places verse 12 after verse 15, but the reasoning behind this is not clear. When we meet what appear to be strange elements in the text, our first reaction should be to reflect on what the author may be trying to tell us. It is not often the case that an editor or copyist has misplaced a verse. Such things did happen, but we need some very clear evidence before accepting such suggested changes.

The enclosed garden and the sealed fountain (verse 12) are now open. There is a well of living water and flowing streams from Lebanon. If we consider the imagery, the situation, and the context immediately following this passage, we are led to believe these verses symbolize the fulfillment of their love. Certainly the invitation to come to the garden (verse 16) and the young man’s response in 5.1 (“I have come into my garden”) speak clearly of this. Thus we suggest rendering the text as it is, leaving the readers to draw their own conclusions.

We meet a similar problem as in verse 12, however. Again we have no indication in the text as to who is referred to because there are no verbs and pronouns present. Jerusalem Bible inserts a third person “She is,” while New Jerusalem Bible assumes a direct address “You are.” Theoretically both are possible. Traduction œcuménique de la Bible makes another interesting proposal, beginning the woman’s speech here rather than at verse 16, “I am a fountain in the garden … a well of flowing water.” This would be said in the same spirit as 8.10, where the young woman affirms her sexual maturity. We note as well that, since there is no “be” verb, time references are missing. It is even possible that there is a contrasting statement being made, in opposition to verse 12: “You are now…” or “You have now become a fountain in the garden … a well of flowing water.” If the young woman is speaking, she may even be opposing what her lover says in verse 12: “No[, I am not a locked garden, a sealed fountain]. I am a [flowing] fountain in the garden, … a well of living water….”

These various attempts at dealing with the Hebrew text illustrate how difficult the problem of finding its meaning is. In such circumstances we are best advised to stay close to the Hebrew despite its problems. This way we reduce the chance of imposing our own personal ideas on the translation.

The importance of the description in this verse is reflected in its poetic complexity. Parallel structures as well as rhyme are featured in the Hebrew text. The noun phrases are made up of singular-plural pairs, which are repeated, followed by two descriptive participles. The plural marker -im at the end of lines as well as the other occurrences of m and i sounds give a strong poetic effect:
maʿyan gannim
fountain-of gardens
beʾer mayim chayyim
a well-of waters living
wenozlim min lebanon
and streaming-down from Lebanon

A garden fountain: literally “a fountain of gardens,” this noun phrase is rendered “fountains water the garden” by Good News Translation, while Jerusalem Bible gives “fountain that makes the garden fertile.” These are probably not the best models to follow in translation, being somewhat free. New American Bible and New International Version correctly understand the imagery to refer to the young woman, thus “you are a garden fountain.” The combination of two basic terms from verse 12 describing the young woman suggests that the New American Bible version is more appropriate, rounding off the description in verse 12.

The Hebrew plural “gardens” is possibly an incorrect text. Gordis suggests “my garden” and Revised English Bible agree. The change simply requires that the final -m of the plural ending on “garden” be taken as the first letter of the following word beʾer “well.” However, this produces a word “welling up,” a sense that does not seem correct in this context. Clearly the focus in this short passage is water. The plural form “gardens” is probably a plural of generalization, “a fountain of [the type found in] gardens,” or it can imply a large garden. This can be rendered as a singular in most languages, “You are like a garden fountain” or “You are a fountain in a garden.” In some languages fountains may not be known, so “spring” may be the closest equivalent.

A well of living water: the adjective living when applied to water means that it is bubbling up or flowing along rather than standing still or stagnant. The “waters of life” are those that keep the plants in the garden alive. “Fresh,” “flowing,” or “running” are all good translations.

And flowing streams from Lebanon: the participle form flowing refers to streams. From Lebanon means that the water flows from there as its source. The imagery refers to the snow-fed streams that tumble down the valleys of the Lebanon mountains.

For translation we can say:

• [She is] my garden fountain, a spring of running water, like a stream tumbling down Lebanon’s mountains.

Alternatively we can adopt a second person reference:

• You are a fountain in the gardens,
a well full of living water,
streaming down the mounts of Lebanon.

Quoted with permission from Ogden, Graham S. and Zogbo, Lynell. A Handbook on the Book of Song of Songs. (UBS Helps for Translators). New York: UBS, 1998. For this and other handbooks for translators see here .

Note that, while there are similes in surrounding verses, this verse contains two metaphors, bowl and wheat. However, there is no general agreement about what these metaphors mean. Some commentators see hidden references to the woman’s more private parts and to her fertility. In view of the wide range of interpretations, the best approach may be to give a rather literal rendering here. In many languages changing the metaphors to similes by inserting comparison words “like” or “as” may be helpful.

Your navel: the parts of the body considered most beautiful vary from one cultural group to another. In the Ancient Near East, as reflected in Egyptian sculpture, the navel was thought to be an especially attractive part of a woman’s body.

A rounded bowl is what he likens her navel to. The Hebrew term here refers to a wide, round bowl, usually with two handles. The adjective refers to something round, so New English Bible and New Jerusalem Bible suggest “goblet,” or wine glass. This is an acceptable solution if a more descriptive phrase “a round bowl” cannot convey the sense adequately. Good News Translation omits the reference to her navel and simply states “A bowl is there.” This is confusing and should not be used as a model.

That never lacks mixed wine: this clause is another example of an extended metaphor (see also 5.12-16). It adds to the description of the goblet, not of the woman’s navel. In most translations this clause is treated as a relative clause describing the bowl or goblet; it is always full of wine. However, the Hebrew negative particle found here is rarely used in indicative clauses; rather it expresses a negative in imperative or optative (wish) clauses. This clause seems to be a wish, then, rather than a simple statement. The young man’s wish is that the goblet will never lack mixed wine. New Jerusalem Bible expresses this as “Let mixed wine not be lacking!” In some languages it may be more natural to express it positively, “May it always be filled with mixed wine.”

The Hebrew word translated mixed wine occurs only here, though related forms are found elsewhere. It refers to wine mixed with water and probably spices. Hence Good News Translation and New English Bible give “spiced wine.” If such a product is not known, or if explaining it would result in too long a phrase, we can simply substitute the more general “wine.” In fact wine is not the focus of the passage, so we may be able to use a substitute such as “a goblet that should be filled to the brim.” On the problems of translating wine, see 1.2.

Even if we arrive at a satisfactory translation for this rather awkward text, we still may not be clear about its meaning. Of course we cannot rule out the possibility that the reference to wine is somehow connected to lovemaking.

We can say for this part of the verse:

• Your navel is like a rounded cup.
May it always be filled with spiced wine.

Your belly is a heap of wheat: that part of the woman’s body between her navel and thighs is what is meant by belly. In modern English belly is not an elegant term. “Stomach” is hardly better, but we may have little choice about the term to use. In describing it as (like) a heap of wheat, the imagery probably again suggests gentle roundness; it may also mean a golden color. Avoid Good News Translation “a sheaf of” wheat, as it does not adequately represent the sense of the text. The translator should again look for a term that is poetic. In English “mound” is more poetic than “heap,” for example. Wheat being the basic grain crop of the area, translators may need to use a local grain crop as a substitute if wheat is unknown. The basis of the comparison should be the same, however, pointing to the roundness of the heap or its golden color.

Encircled with lilies is a difficult phrase. We note that it is an extended metaphor, that is to say, it adds to the description of the mound of wheat and not the woman’s stomach. Her stomach is not surrounded by a bunch of flowers! After harvest the wheat was threshed, gathered into heaps, and left to dry. At such times it was protected, perhaps by a surrounding fence made of brambles. The problem is that, as an extended metaphor describing the wheat, lilies seems an inappropriate plant to encircle it. There seems, therefore, to be some mixing of metaphors here. Some commentators assume the lilies refer to a loose belt tied around the young woman’s hips. However, lilies may simply be speaking of the young woman herself, as they are always associated with her and with the image of the “garden” (4.5; 5.13; 6.2-3), where her lover is welcome to come. Since the sense of the author is not at all clear here, a literal translation may be our only possibility.

For translation we suggest:

• Your navel is like a beautiful cup,
may it always be overflowing with wine!
Your stomach, round and golden,
is like a mound of wheat surrounded by lilies.

Quoted with permission from Ogden, Graham S. and Zogbo, Lynell. A Handbook on the Book of Song of Songs. (UBS Helps for Translators). New York: UBS, 1998. For this and other handbooks for translators see here .

The young woman continues to address the “daughters of Jerusalem.” Opinions differ as to the meaning of Do not gaze at me. Does this mean she is so lovely that the “daughters” are amazed and “stare” at her (New International Version, New Jerusalem Bible)? Or do they look down on her, as Good News Translation and New English Bible suggest: “Do not look down on me”? From the context we learn she is trying to explain her dark color. So we favor the Good News Translation approach. New Jerusalem Bible “take no notice” is quite neutral and ambiguous enough to fit both possibilities.

In the phrase because I am swarthy, the Hebrew connector may be appropriately rendered as because or “that.” Swarthy is from the same root as “black” in the previous verse. It is an unusual reduplicated form, possibly with the sense “blackish.” Good News Translation treats the adjective in a way some may feel is inadequate, “because of my color.” As this can be easily misunderstood to mean any one of a number of skin colors, we advise against following the Good News Translation model here. It is correct to use the word “dark” or “black.” Here again we must use a term that refers to human skin color. It may be that the language only has one term that can serve here, in which case it is perfectly acceptable to repeat the same word as used in the previous verse.

Because the sun has scorched me is parallel to the previous relative clause because I am swarthy. It further states why the young woman is so dark. Scorched represents a Hebrew verb that may mean “see,” “look at” according to Job 20.9; 28.7, and this is how the King James Version (King James Version) translated it, the idea being that she was “looked [shone] on” by the sun. Dahood’s explanation is that the verb scorched comes from the noun meaning “pitch” or “tar” and so means “be black as pitch.” Whatever the background of the word, it is obvious that exposure to the sun has turned her skin dark. If the verb is really “see,” “look at,” then there is a play on the meanings: “don’t look at me” because “the sun looked at me.” But this kind of wordplay will be very difficult to incorporate into the translation. Some languages will readily follow the Hebrew pattern, with sun acting as the subject of the verb (the sun has scorched me), but in others “I” may be a more natural subject: “because I am burned by the sun,” “because I am darkened by the sun,” or “because I am so sunburned.”

In Hebrew this verse is quite poetic. There are two repetitive sounds: sh occurring in four of the first six words, and -i occurring at the end of a word three times in this line, and six more times before the end of the verse. Certainly it will be almost impossible to imitate this repetition of sound in our translation; and even if we could, it may not have the same effect in Hebrew. However, the translator can still try to give a poetic effect. Imitating the repetitive parallel structures may be one way to do this:

• Do not stare at me
because I am black,
because I am darkened by the sun.

In some languages the repetitive “because” will not be appreciated, so:

• Do not stare at me,
because I am black,
darkened by the sun.

• Do not stare at me just because I am black and burned by the sun.

My mother’s sons were angry with me describes her own brothers or half-brothers. Certain languages have special vocabulary for older and younger brothers. Here we have no way of establishing whether the brothers are younger or older, though they may be older if they have authority to give orders. They were angry with the young woman, though no explanation is given for that. It is idle to speculate. We should perhaps make it an independent statement. In Hebrew the word angry is related to the expression “be hot.” In this poetic passage it is again possible that there is a play on words: she was burned by the sun while she was the object of her brothers’ burning anger. Perhaps in some languages this play on words can be expressed and appreciated.

They made me keeper of the vineyards: this line and the next have a chiastic structure.

This structure highlights a contrast, and in some languages a similar patterning will be appreciated. In many African languages, for example, ending a line with one word and beginning the next line with the same one is a well-known poetic device.

Beyond this, the chiastic structure itself may have some special significance. In other writings in the Old Testament, this type of structure often points to key information, a high point in a story, or a central theme. Our task is to determine what is meant here. The first line explains why the young woman is dark; the meaning of the second line is rather uncertain. The emphasis in the Hebrew is on the phrase “My vineyard, which is mine.” The most obvious way of understanding this is that the vineyard refers to the young woman or her body: she was forced to take care of the vineyard, but as a result of her hard work she was not able to care for her own self (meaning her own beauty). This idea is expressed in the Good News Translation translation: “I had no time to care for myself.”

However, the reference to “vineyard” may mean more than it seems to mean at first. In the ancient world this word, along with other terms like “garden” and “field,” had definite sexual overtones. Some have gone so far as to suggest the young woman is no longer a virgin, but this view has not been widely accepted. Others think “not keeping her own vineyard” may mean she has given her heart to her lover; but again this means reading information into the text. Another approach is to see the brothers as over-protective, preventing her from having a lover. This may be behind the rather unusual translation of Bible en français courant: “… they forced me to keep watch over the vines. For my own vine, I don’t want any surveillance!” In other words, “Please don’t interfere with my love life!”

In light of the many possible interpretations that can be given to this line, perhaps the best solution is to translate rather literally. If desired a footnote can be added which points out that “vineyard” can refer to the young woman, with perhaps a deeper sexual meaning present also.

The word vineyard will certainly be a problem for translators in those areas where grapes are not known. As noted earlier “wine” and “vineyard” are key terms in this book, so if the word is not known, a substitute must be found and used consistently throughout. It may be possible to use a general word like “fruit tree” or “fruit-bearing vine,” though this may have none of the hidden meaning that vineyard has.

For translation we can suggest:

• My brothers were angry with me and put me in charge of the vineyards. My own vineyard I could not care for.

However, we may want to retain the wordplay on “keep” or “care for”:

• My brothers were angry at me,
and forced me to keep the vineyards,
but my own vineyard* I have not kept.

A possible footnote can be:
* Interpretations of “vineyard” vary: the woman herself, her love, or her beauty. This word often had sexual overtones.

Quoted with permission from Ogden, Graham S. and Zogbo, Lynell. A Handbook on the Book of Song of Songs. (UBS Helps for Translators). New York: UBS, 1998. For this and other handbooks for translators see here .

See comments on 2.7, the first occurrence of the “adjuration” refrain. Since this is a refrain or chorus-like repetition, it is important to use exactly the same wording as was used to translate 2.7.

Quoted with permission from Ogden, Graham S. and Zogbo, Lynell. A Handbook on the Book of Song of Songs. (UBS Helps for Translators). New York: UBS, 1998. For this and other handbooks for translators see here .

As noted above, verses 10-16 are the young woman’s response to the question just asked. Following the same pattern as the young man’s speech in 4.1-6, this one lists the man’s various physical charms. In this way the young woman indicates why she finds him more attractive than all others. We note a kind of inclusio or bracket around this unit, with the word beloved occurring in the first and last verses.

In the following description of her lover, many terms are used that are found elsewhere describing kings such as David. The reason for choosing such vocabulary is clear; it shows that the young woman thinks her lover is as great as the royal heroes of the past.

My beloved is all radiant and ruddy: the Hebrew term for radiant can mean “dazzle,” or describe something as “bright,” “shining.” Although in Lam 4.7 the same word is used to describe milk, it probably does not carry that sense here. Pope indicates that it is used widely of a person who is healthy and fit. Thus radiant or “looks healthy” is a better rendering. It is much more appropriate than Good News Translation “handsome,” which means he is what some people consider good-looking and attractive.

Ruddy is linked with the adjective “red.” Whether redness indicates good health or here describes cosmetics applied to the skin are matters discussed in some commentaries. However, its association with the adjective “radiant” leads us to believe that the person looks healthy. It is a term used to describe David in 1 Sam 16.12. Translators should take care to use adjectives that can apply to a grown man. Traduction œcuménique de la Bible gives “pale and pink,” but this hardly fits the circumstance. Good News Translation “handsome and strong” seems very general. We can translate as “My lover is radiant and healthy” or “My lover looks healthy and fit.”

Distinguished among ten thousand: the passive participle distinguished has been linked with a term meaning “see.” The ancient versions related it to a military unit, but modern translations understand it to refer to a person’s supremacy. Thus New English Bible has “a paradigm,” and New American Bible “he stands out.” The latter is probably closer to its sense here, so we can say “he is outstanding.” See also the discussion of this root in 6.4.

Among ten thousand: this expression uses the largest number known in Hebrew and is a metaphor for a number that is uncountable. Thus the young woman is suggesting that her lover is outstanding above every other male. Good News Translation “one in ten thousand” is idiomatic, but we do not have to retain the literal numeral of the Hebrew. We can also say “he is one in a million,” or “he stands out above everyone else,” or “he has no equal.”

Quoted with permission from Ogden, Graham S. and Zogbo, Lynell. A Handbook on the Book of Song of Songs. (UBS Helps for Translators). New York: UBS, 1998. For this and other handbooks for translators see here .

Mandrakes: the very sweet-smelling flowers of a plant that produces a fruit believed to arouse sexual desire and promote fertility (Gen 30.14-16). We note that in Hebrew even the name for mandrakes (dudaʾim) sounds similar to the word “love” (dod). Translators will probably need to point out that mandrakes are flowers, or “sweet-smelling flowers.” An alternative is to use a term like “love apples,” as in Die Bibel im heutigen Deutsch, or another appropriate expression. If necessary we can put information about these flowers in a footnote.

Give forth fragrance: another reference to the early spring season, when the flowers are in bloom; it symbolizes the time for making love. On fragrance see comments on 3.6; 4.14.

Two translation suggestions are:

• The sweet-smelling [mandrake] flowers give off their fragrance.

• The fragrance of love flowers fills the air.

Over our doors are all choice fruits: in 1.17 the young woman described the lovers’ secret meeting place as a shelter covered with cedar and pine. As they lay there she pretended they were in their own home. In this verse she refers to the doors of their “house,” noting that above the doors there are “all kinds of delicacies” (rendered in Revised Standard Version as all choice fruits). Since this meeting place does not have real doors, translators may have to speak of fruits or delicacies “around us” or “above us,” or even “in our house.” Contemporary English Version says “right at our doorstep.” Though many translations render the Hebrew word here as “fruit,” it is clear that the young woman is referring to the pleasure or love she has “stored up” for her lover. Translators can say explicitly “we are surrounded by pleasure” or “we are surrounded by wonderful delights.”

New as well as old: this is an unusual phrase if it is to describe fruits or delicacies. Most commentators think old means fruit that appeared on the vines and trees early in the season, while new indicates the fruit about to appear and to ripen. New American Bible here says “fresh and mellowed.” If the vague phrase “delicacies” refers to things other than fruit, then this explanation is not very helpful. Some scholars suggest it is idiomatic and probably means “all kinds of…,” and so it would strengthen the word “all” in the previous clause. This is probably correct in this setting, and so we recommend it for translation. The phrase appears to qualify choice fruits and not what follows.

Good News Translation links the phrase with what follows, and so says “the old delights and the new.” This seems to be a reference to sexual delights, some of which have been tried (“old”) and some not yet tried (“new”). Our preference is to translate as “all kinds of….” This will mean omitting any reference to “new and old.”

Which I have laid up for you, O my beloved: Revised Standard Version treats this as a relative clause, though Hebrew grammar does not require this. It may well be an independent clause, especially if “new and old” describe the previous term “delicacies.” Laid up is the verb “to treasure,” “hide,” so the question is “What does she store up for him?” The term “my love,” which functions as the inclusio for this subsection, may serve a double purpose. It appears as a vocative, “My lover!” yet it may also mean “my love” and thus indicate what she has been saving for him.

We may translate as “O my beloved, I have saved myself for you” or “I have saved my love for you.”

The verse as a whole can be rendered:

• The sweet-smelling flowers send out their fragrance.
All kinds of delights surround us,
And I have saved my love for you!

• Mandrakes* give off a fragrant smell,
At our door, every delicious fruit awaits us,
And I have saved myself for you.
Footnote: * The mandrake fruit is thought to be a love drug.

Quoted with permission from Ogden, Graham S. and Zogbo, Lynell. A Handbook on the Book of Song of Songs. (UBS Helps for Translators). New York: UBS, 1998. For this and other handbooks for translators see here .