SIL Translator’s Notes on Song of Songs 2017 – Page 3

SIL Translator’s Notes on Song of Songs 5:15

5:15a–b

In 5:15a–b the woman continued to describe the man as if he were a statue. The statement “His legs are pillars of marble set on bases of pure gold” is a metaphor and also a hyperbole.

5:15a

His legs are pillars of marble: This clause is a metaphor. It indicates that the man’s legs were straight and strong, and they were beautiful like the precious stone called marble. Some other ways to translate this description are:

His legs are like columns made of alabaster
-or-
His legs are as ⌊tall and beautiful as⌋ marble columns
-or-
His legs are like tall posts made of beautiful stone

His legs:
The Hebrew word that the Berean Standard Bible translates as His legs probably includes the entire legs from the thighs down to the ankles.

pillars of marble: The Hebrew phrase that the Berean Standard Bible translates as pillars of marble indicates that the man’s legs were straight and strong, like tall, rounded posts made of carved marble.

marble is a stone that is made of a certain mineral. The color of the stone can be various shades of white and a light rust color. The stone is strong and durable. Sculptors used it to carve statues or other valuable objects such as vases.

Some versions translate this word as “alabaster.” Marble and alabaster are similar, and marble is the harder of the two stones. The Hebrew word can refer to either of these two stones. Use the term that communicates best in your language.

Some other ways to translate the phrase pillars of marble are:

⌊ tall⌋posts made of ⌊valuable⌋ stone
-or-
alabaster columns

5:15b

set on bases of pure gold: Statues were set up on a strong base (foundation), which balanced the statue and kept it from falling over. Bases were often made of stone, but here the bases were made of gold. The phrase set on bases of pure gold probably implies that the man’s feet were like bases of gold. So the author indicates that the man’s head (5:11a) and his feet were valuable like gold.

Some other ways to translate this phrase are:

on feet of gold. (Contemporary English Version)
-or-
placed in bases made of gold.

5:15c–d

The phrases in 5:15c–d are similes. They compare the man’s overall stature to the region of Lebanon and to the cedars in Lebanon. These similes are also hyperboles.

His appearance is like Lebanon, as majestic as the cedars: The phrase His appearance refers to the way the man seemed to the people who saw him. He seemed as wonderful and fascinating as the region of Lebanon, which has majestic mountains and tall cedar trees. Some other ways to translate 5:15c–d are:

He is majestic, like the Lebanon Mountains with their towering cedars. (Good News Translation)
-or-
He looks as magnificent as the Lebanon Mountains and their tall cedar trees.

Lebanon: Lebanon was a rugged mountainous region north of Israel. It was famous for its tall cedar trees and was known as a beautiful and wild place. So when the woman described the man as being like the cedars of Lebanon, she implied that he was the tallest and strongest among all the other men. This description is like the phrase in 5:10 that describes the man as “outstanding among ten thousand.”

In earlier chapters the man also praised the woman by comparing her to Lebanon. He said that the fragrance of her garments was like Lebanon (4:11c), and he described her as being like streams that flow from Lebanon (4:15c). So here she responded to his praise in a similar way.

Lebanon was discussed in 4:8 and 4:15. Refer to the Notes there for more information.

as majestic as the cedars: Here the woman compared the man to the cedar trees in Lebanon. The word majestic indicates that the trees are of very good quality. The cedars of Lebanon were large and tall, and people valued their lumber highly. Cedars of Lebanon were also fragrant trees.

Here the woman compared the man to those cedars. He was tall, noble, and strong like the cedars of Lebanon. He was the choice man among all the other men. Some other ways to translate the comparison are:

like the cedars of Lebanon that ⌊everyone⌋ chooses as the best/finest trees.
-or-
as the cedar trees in Lebanon, which ⌊people⌋ admire/consider as the best of all trees.

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Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0.
All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible.
BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.

SIL Translator’s Notes on Song of Songs 8:5

Section 8:5–14

Love has great power

In this final section, there are many key words and statements that repeat themes from earlier parts of the Song. For example, 8:5a mentions the woman coming up from the wilderness, as in 3:6. The author also repeats the themes of vineyard (8:12; 1:6), orchard (8:5; 2:3), and garden (8:13; 4:12–5:1). In the final verse of the Song, the author repeats the theme of a gazelle on the mountains, which was mentioned in 2:17. This final section also contains what many scholars consider a climax of the Song in 8:6–7.

Some other headings for this section are:

Homecoming (New Revised Standard Version)
-or-
The Young Woman’s Love for Her Beloved

8:5–7 The woman spoke about the power of love

In this unit the speakers, location, and topic change (from the previous unit 8:1–4). But it is uncertain exactly how 8:5 relates to 8:6–7 and the rest of the Epilogue.

8:6–7 is a climax and conclusion of the Song, as it describes the great power of love.

8:5a–b The women of Jerusalem spoke

The women of Jerusalem probably spoke in 8:5a–b. Since both the man and the woman were coming up from the wilderness, it is unlikely that either of them was the speaker.

8:5a

Who is this coming up from the wilderness: In Hebrew the clause here in 8:5a is identical to 3:6a. The Hebrew word that the Berean Standard Bible translates as this is feminine and refers to the woman. For example:

Who is this young woman coming from the wilderness? (God’s Word)

See the notes on 3:6a for further discussion. As with the question in 3:6, this question is probably rhetorical. It helps to draw attention to the woman. In some languages it is more natural to translate this rhetorical question as a statement or exclamation. For example:

What a ⌊wonderful⌋ woman this is who is coming up from the wilderness…!
-or-
Look at this ⌊beautiful⌋ woman coming from the wilderness!

this: The word this refers here to the woman, as it did in 3:6. In 3:6 she was coming as a bride to her wedding, so some versions may refer to her there as a bride. Since the focus is different here in 8:5, it is good to refer to her in a more general way in this verse. For example:

this young woman (God’s Word)

coming up from the wilderness: The phrase coming up from the wilderness may refer back to 7:11–13. Those verses indicate that the woman wanted the man to go with her to the countryside. The text may imply that they went there and now in 8:5 they are returning to their home. However, this is not certain. In most languages it is fine to translate this phrase as you did in 3:6a.

8:5b

leaning on her beloved: The Hebrew phrase that the Berean Standard Bible translates as leaning on her beloved implies that the woman trusts the man and depends on him. It also implies that the man and woman love each other.

In some languages a phrase like leaning on may wrongly imply that the woman was tired or injured, so she needed to lean on the man. If that is true in your language, use a different phrase that will not imply that. For example:

walking close to her beloved
-or-
with her arm around her beloved (God’s Word)

In some languages there is a special way to describe this. For example:

arm in arm with her lover (Good News Translation)

Use a natural way in your language to describe a couple walking affectionately together.

leaning: The Hebrew word that the Berean Standard Bible translates as leaning occurs only here. Scholars are not certain exactly what it means, but it implies here that the woman walked with the man in a way that showed trust and affection. Use a natural way to imply that in your language.

8:5c–7 The woman spoke to the man

Scholars have different views about who spoke in 8:5c–7. Some versions identify the speaker with a heading. Some other versions do not identify the speaker. The main interpretations are:

(1) The woman spoke. For example, the New International Version identifies the speaker as:

Beloved (New International Version)

(2) The man spoke. For example, the New Jerusalem Bible identifies the speaker as:

Lover (New Jerusalem Bible)

It is recommended that you follow option (1). The Hebrew text indicates that someone was speaking to a male, which implies that the woman was speaking to the man. She and he were the ones whom the crowd mentioned in 8:5a–b.

8:5c

I roused you under the apple tree: This clause implies that the man was under an apple tree, and the woman woke him up. The word roused may have two meanings here. It may indicate that she woke the man from sleep, and it may also imply that she caused him to have feelings of love for her. Some ways to translate the clause are:

• Use a general phrase that can imply either that she woke him from literal sleep or that she caused him to feel romantic love for her. For example:

I aroused you.
-or-
I awakened you ⌊to love⌋.

• Use a specific phrase that implies that she aroused the man’s desire to express love toward her. For example:

I stirred up your passions. (Contemporary English Version)

Use a natural way in your language to imply that the woman caused the man to realize that he felt romantic love for her. (Also see the discussions of the verbs “arouse” and “awaken” in 2:7c–d and 8:4.)

the apple tree: In this verse it is likely that the apple tree is a symbol for love. It may also refer to a literal apple tree. The fragrance and sweetness of the apple and other fruits are often associated with love in the Song. In 2:3a–b, the woman compared the man to an apple tree.

An apple tree is mentioned three other times in the Song (2:3, 5; and 7:8). It only occurs two other times in the whole OT. You should use the same term to refer to the apple tree in all of these verses.

8:5d

there your mother conceived you: There are two ways to interpret the Hebrew word that the Berean Standard Bible translates as conceived in 8:5d:

(1) It refers to the effort (labor) and pain that a woman experiences in giving birth to a child. For example:

There your mother was in labor with you. (English Standard Version)

(2) It refers to conceiving a child. For example:

there your mother conceived you (New International Version)

It is recommended that you follow option (1), along with a majority of English versions. See the following note on 8:5e for translation examples.

8:5e

there she travailed and brought you forth: The phrase brought you forth refers to “your mother” in 8:5d. However, it makes explicit that her labor pains were successful and she gave birth to him.

Some ways to translate 8:5d–e are:

It was there that the pains of childbirth came to your mother and she gave birth to you.
-or-
where your mother gave you birth, where in great pain she delivered you. (New Living Translation (2004))
-or-
There your mother went into labor with you. There she went into labor and gave birth to you! (God’s Word)

SIL Translator’s Notes on Song of Songs 2:6

2:6–7

These two verses are a refrain that is repeated in 8:3–4.

2:6a–b

His left hand is under my head, and his right arm embraces me: In Hebrew this verse is more literally, “his left hand under my head and his right hand embraces me.” The Hebrew clause in 2:6a does not have a verb. Scholars interpret this verse in different ways:

(1) The woman described what the man was doing. He was embracing her. For example:

His left arm is under my head, and his right arm embraces me. (New International Version)

(2) The woman wished or requested that the man would embrace her. For example:

O that his left hand were under my head and his right hand embraced me! (New Revised Standard Version)
-or-
Put your left hand under my head and embrace me with your right arm. (Contemporary English Version)

It is recommended that you follow interpretation (1).

His…his: In this verse the pronoun his refers to the man whom the woman loved. In some languages it may be more natural to make this explicit. For example:

my love

left hand…right arm: In Hebrew there is a word that means “left hand/arm” and a different word that means “right hand/arm.” Both words refer to either a person’s hand or his whole arm (from shoulder to fingertips).

Use an appropriate word to refer to the part of the hand or arm that would be used in this context. In some languages different words may be needed in 2:6a and 2:6b. For example:

6a My lover’s left hand is under my head, 6b and his right arm holds me tight. (New Century Version)

His left hand…under my head: This clause probably indicates that the man supported the woman’s head with his left arm as she lay in his arms. Some other ways to translate this meaning are:

His left arm/hand is the place where I rest my head
-or-
His left arm pillows my head

his right arm embraces me: The word that the Berean Standard Bible translates as embraces can refer generally to any embrace or specifically to a sexual caress. Most English versions translate it in the general way. Use an appropriate expression in your language. Some other ways to translate it are:

his right arm is round me. (Revised English Bible)
-or-
he holds me ⌊lovingly⌋ with his right arm.

SIL Translator’s Notes on Song of Songs 4:10

4:10a

How delightful is your love: The Hebrew clause that the Berean Standard Bible translates as How delightful is your love is an exclamation. The man told his bride that her love gave him great pleasure. Some other ways to translate the exclamation are:

Your love delights me (Good News Translation)
-or-
How beautiful are your expressions of love (God’s Word)
-or-
Your love causes me to feel happy

Translate it in a way that fits this context in your language.

delightful is your love: The Hebrew word that the Berean Standard Bible translates as love is plural. It probably refers to physical ways that the woman showed her love to him. These ways include actions like kissing and touching. The word delightful is often translated as “sweet” or “beautiful.” It indicates that the ways she showed her love were wonderful and delightful to the man. They gave him much pleasure.

your love: The Hebrew word that the Berean Standard Bible translates as your love is also used in 1:2. See the note on 1:2b for more information.

my sister, my bride: This phrase was also used in 4:9. For information on how to translate the phrase my sister, see the notes on 4:9a. For information on how to translate my bride, see the notes on 4:8a–b.

In some languages it may be necessary to put the phrase my sister, my bride at the beginning of 4:10. For example:

My sister, my bride, how wonderful is your love!

For a discussion of my sister, see the note on 4:9a. For a discussion of my bride, see the note on 4:8a–b.

4:10b

Your love is much better than wine: What the man said here is similar to what the woman said to him in 1:2b.You should translate the two verses in a similar way. The Hebrew identifies 4:10b–c as an exclamation. Other ways to translate the exclamation are:

Your love is sweeter than wine (Contemporary English Version)
-or-
how much better is your love than wine (Revised Standard Version)

Refer to how you translated the similar expression in 1:2b and translate in a similar way.

Your love: The Hebrew word that the Berean Standard Bible translates as Your love is also used in 1:2. See the note on 1:2b for more information.

wine: The word wine refers here to a fermented drink made from grapes. It was a common beverage among the Hebrew people and was often used in celebrations. You should translate it as you did in 1:2b.

4:10c

and the fragrance of your perfume than all spices: Here the phrase the fragrance of your perfume refers to the perfumed oil that the woman rubbed on her body to make her smell sweet. The man also wore perfumed oils. In 1:3a the woman told the man that his oils were fragrant. Here the man praised her oils even more. He said that they smelled better than any spice.

Some other ways to translate this comparison are:

Your perfume smells better than any spice. (New Century Version)
-or-
Your perfumed oil is more fragrant than the best of spices.

perfume: In the ancient Near East olive oil was used as a base for making perfume and cologne. Expensive fragrances were added to the oils. Some of these fragrances were made from costly foreign spices, and both men and women used them. Use appropriate words in your language to describe fragrances that men and women put on their bodies to make them smell good.

General Comment on 4:10b–c

The comparisons in 4:10b and 4:10c are parallel. Both comparisons say that something is better than something else. It is common in Hebrew poetry that part of the comparison is implied in the second parallel line, so it is not stated explicitly. The implied words in the example below are in brackets:

Your love is much better than wine,

and the fragrance of your perfume ⌊is much better⌋ than all spices!

Translate the comparison is a natural way in your language.

SIL Translator’s Notes on Song of Songs 6:10

6:10

This verse is a rhetorical question. Scholars differ about who asked the question. (Some versions indicate the speaker by punctuation or by headings, and some do not indicate the speaker.) The main views about who asked the question are:

(1) The “maidens,” “queens” and “concubines” (6:9) asked the question. For example, the New Century Version has the heading:

The Young Women Praise the Woman (New Century Version)

Other versions introduce the question with a colon or with a comma and quotation marks after mentioning the women as the speaker. For example:

queens and…concubines sing her praises: “Who is this, arising like the dawn…” (New Living Translation (2004))

(2) The man asked the question. For example, the Good News Translation has a heading in 6:4 that indicates that the man speaks in 6:4–12. The heading says:

The Man

(3) A chorus or friends asked the question. For example, the God’s Word has the heading (4:10):

The chorus of young women (God’s Word)

It is recommended that you follow interpretation (1), along with a majority of English versions. Since 6:9 mentioned that the women praised the bride, it is natural for 6:10 to tell what they said when they praised her. Some versions that follow interpretation (1) indicate that the man speaks in 4–10, but in verse 10 he quoted what the women said to praise the woman.

6:10a–d

Who is this who shines like the dawn, as fair as the moon, as bright as the sun, as majestic as the stars in procession?: This verse is a long rhetorical question that has four parts. It functions as an exclamation to praise the woman and her beauty. Some ways to translate this long rhetorical question are:

• Translate it as a question and a response. For example:

Who is this young woman? She looks like the dawn. She is beautiful like the moon, pure like the sun, awe-inspiring like those heavenly bodies. (God’s Word)

• Translate it as an exclamation and one or more statements. For example:

This lovely woman is amazing! She is glorious like the dawn, lovely as the moon, bright like the sun, and majestic like the stars arranged in the sky.

Translate the verse in a natural way in your language. In the question the Jerusalem women used four figures of speech to describe the woman. They compared her beauty to the dawn, the sun, the moon, and the stars arranged in the sky. They did this to indicate how glorious the woman was. They did not intend to give a realistic description.

For another example of how to translate this verse, see the General Comment on 6:10 at the end of the notes for 6:10d.

6:10a

Who is this who shines like the dawn: This is a rhetorical question. The first part of the question, Who is this, is also used to begin the rhetorical questions in 3:6 and 8:5. The form of the word this obviously refers to the woman. In 3:6 and 8:5 she came up from the wilderness.

Here the women praised her by comparing her to the way the dawn comes and shines in the sky. In some languages people do not say that the dawn “shines” or “looks down (forth)” from the sky. They use other ways to describe the dawn. For example:

like the sun brightening the sky in the early morning
-or-
glows/shines like the dawning day
-or-
brings light/whiteness ⌊to the earth⌋

like the dawn: The dawn is the time of day before the sun rises. There is glowing light and color in the sky which show that the sun is about to come up. Languages have different ways to describe this time of day. There may be poetic ways to describe the brightness and colors in the sky at this time.

Refer to the dawn in a natural and poetic way. See the preceding note for more translation examples.

6:10b

as fair as the moon: The expression fair as the moon indicates that the woman is as beautiful as the moon (probably a full moon). Some other ways to translate this comparison are:

glorious as the moon (Contemporary English Version)
-or-
as lovely as the moon
-or-
As beautiful as the full moon (New American Standard Bible)

6:10c

as bright as the sun: The phrase bright as the sun is a figure of speech. It compares the woman to the way the sun shines with strong light. It implies that she was beautiful and majestic like the sun.

The comparison does not imply that the woman really shone with a bright light or that she looked like the sun. It implies that she was like the sun that blesses people. The man felt blessed when he was with her.

Some other ways to translate the comparison are:

bringing light/blessing like the sun does
-or-
as radiant/dazzling as the sun

bright: The word that the Berean Standard Bible translates as bright is literally “pure” in Hebrew. But when it is used to describe the sun, it refers to a radiant light.

6:10d

In the Hebrew text the phrase in 6:10d is identical to the phrase in 6:4c. The two phrases form an inclusio for 6:4–10. In Hebrew the phrase in both verses is literally “majestic as hosts with banners.” However, the contexts are different, and many scholars interpret the phrase in a different way here: There are different ways to interpret both the word “terrible” and the phrase “an army with banners:”

as majestic as the stars in procession: The Hebrew phrase that the Berean Standard Bible translates as as majestic as the stars in procession is literally “hosts with banners.” The author also used it in 6:4, but he uses it a different way here. In 6:4 it referred to an army, but here it refers to the sun, moon, and stars. (For information on how it is used in 6:4, see the note on 6:4c.)

In Hebrew the same word is used to refer to many soldiers and to the many stars in the sky. In this context the author has already mentioned the dawn, the sun, and the moon, so it is best to translate “hosts” here as referring to the stars. In the OT when the sun and moon occur with another noun, that noun usually refers to the “stars.”

In many languages it is necessary to use a different word than you used in 6:4. For example:

awe-inspiring as the stars in procession (NET Bible)

majestic as the stars in procession: The Hebrew word that the Berean Standard Bible translates as majestic occurs only three times in the Old Testament. Two of those are in the Song, in 6:4 and here in 6:10. In 6:4 it referred to being as awe-inspiring as an army of soldiers, Here it refers to being as awe-inspiring as the stars as they are arranged in the sky.

It is important to use a word that is appropriate to describe stars. So in many languages it is necessary to use a different word here than you used in 6:4. For example:

majestic as the starry heavens (Revised English Bible)
-or-
awesome as all the stars gathered in the sky
-or-
she dazzles like the groups/constellations of stars

Be sure to translate this as a compliment to the woman. The man used the word to indicate that the woman was awe-inspiring, and he respected and loved her.

As the note on 6:10 explained, this verse is a rhetorical question that functions as an exclamation. It expresses praise and awe that the woman was so beautiful. In some languages it is more natural to translate this as an exclamation. For example:

You glow like the dawn!

You are as beautiful as the moon

and bright as the sun—

You are as awesome as the stars in the sky!

General Comment on 6:10

These comparisons of the woman with the beautiful lights in the sky do not imply that she actually looks like those lights. The comparisons imply that the woman made the man feel the same awe as he felt when he looked at the lights in the sky. Another way to translate this meaning is:

When I look at you, I feel awed/amazed like someone looking at the sunrise, or the beautiful moon, or the brilliant sun, or the amazing/splendid arrangement of stars in the sky.

SIL Translator’s Notes on Song of Songs 1:2

Section 1:2–2:7

The woman and man admired each other

In Section 1:2–2:7, the woman and man praised each other, and they became more confident that they loved each other. In the introduction (1:2–4) the woman spoke about her desire for the man. Then she spoke of her humble life working in the family vineyard (1:5–6), and she seemed to question whether she was worthy for him to love her. Then he praised her, and she praised him. When she spoke at the end of the section (2:3–6), she felt secure that he loved her.

In this section, the woman used several comparisons to speak of her feelings about the man. She spoke as though he were a shepherd (1:7–8) or a king (1:4; 1:12), implying that he was like a shepherd or king to her in certain ways. He was also like a bag of myrrh (1:13), henna blossoms (1:14), and an apple tree (2:3–4) to her. The woman compared herself to “a rose of Sharon,” and “a lily of the valleys” (2:1). The man compared her to “a mare of Pharaoh’s chariots” (1:9). The Notes will discuss the meaning of each of these comparisons as it occurs in its section.

Lines 1:2–4 are the introduction to Section 1:2–2:7. In these lines, the poet summarizes the Song’s message and introduces its main characters: the woman, the man, and a group of young women. In the Song the woman spoke more often than the man spoke. After the title (1:1), she began the Song by saying that she wanted him to kiss her. She referred to him only as “him” or “you.” In Hebrew poetry, the authors do not introduce their characters as they do in stories, but in some languages it may be more natural to introduce them and identify them. Some ways to do this are:

• Provide headings to identify the characters. Some headings may apply only to a verse or part of a verse. For example:

1:4e The Woman commented about the young women of Jerusalem

You may need to use a different form the first time a character is introduced. For example:

1:2–4b A woman speaks to the man she loves

• Use a speech introducer in the first part of the verse. If you use this option, you may want to indicate in some way that the speech introducer is not in the text itself. For example:

1:4e (The woman said to her beloved,) “Rightly do they love you.”
-or-
1:2a [There were a certain woman and man. She said to/about him,] “Let him kiss me…

Choose an option that fits your situation, and use it consistently throughout the book. You should also decide how you will refer to the speakers in the headings. Some ways to do that are:

woman, man, women (Good News Translation)
-or-
beloved, lover, friends (New International Version)
-or-
bride, groom, companions (Revised English Bible)
-or-
she, he, others (English Standard Version)

The woman often referred to the man as “my beloved” (Revised Standard Version), and she also called him “the one whom my soul loves,” “the king,” and “my friend.” The man often referred to her as “my love” and also as “fairest among women,” “my dove,” “my sister,” “my bride,” and “queenly maiden.”

1:2–4b The woman said that she desired her beloved

In the Hebrew text of 1:2–4b, the woman spoke about the man, using forms like “him” and “his.” Then she seemed to speak to him with forms like “you” and “your.” In 1:4b she spoke about him again, calling him “the king.” Most scholars agree that the phrase “the king” refers to the same man whom she loved, not to a different man.

In Hebrew poetry it is common to have such changes in the way people refer to each other. These changes can have different functions. Here the changes probably emphasize that the woman desired the man. In some languages such changes may be confusing or imply a wrong meaning. If that is true in your language, some other ways to translate the verses are:

• Make the changes clear by introducing them in some way. For example, notice the phrases in brackets:

Let him kiss me with the kisses of his mouth!

⌊ I want to tell him,⌋

“For your love is more delightful than wine.

The fragrance of your perfume is pleasing;

your name is like perfume poured out.

No wonder the maidens adore you.”

Take me away with you —let us hurry!

⌊ He is like a king, my king.⌋

May the king bring me to his chambers.

• Translate all the woman’s words in 1:2–4b as spoken directly to the man. For example:

Your lips cover me with kisses; (Good News Translation)

your love is better than wine,

There is a fragrance about you ;

the sound of your name recalls it.

No woman could keep from loving you.

Take me with you,

and we’ll run away;

be my king

and take me to your room.

Probably these verses tell the woman’s private thoughts and desires. The poet did not imply that the man was actually with her while she was saying these things. In some languages there are ways to indicate that a person is talking to someone who is not there to listen to what is said.

1:2a–b

This verse (1:2a–b) begins immediately with words that the woman spoke. There is no introduction to tell who spoke or who was spoken to. In Hebrew, the forms of the words often indicate this information. In many languages it is necessary to indicate it more explicitly. The headings in the Display give one clear model for indicating who speaks and who is spoken to throughout the Song.

1:2a

Let him kiss me:
The Hebrew verb form that the Berean Standard Bible translates as Let him kiss me is more literally “he will kiss me.” In this context most Bible scholars interpret the form as a wish or desire. It may also imply that the action is intense or repeated.

Some English versions express the wish with the verb “let” or “may.” However, such verbs may wrongly imply a request for permission. Your translation should clearly indicate that the woman wanted the man to kiss her.

Some ways to translate this meaning are:

• As a wish or desire. For example:

How I long for him to kiss me…!
-or-
Oh, I wish that he would kiss me…

• As a request. For example:

Kiss me again and again (New Living Translation (1996))
-or-
Bathe/Shower me with kisses

• As a statement or exclamation. For example:

Your lips cover me with kisses (Good News Translation)
-or-
O that you would kiss me (Revised Standard Version)

Translate the verb form in a natural way in your language.

with the kisses of his mouth: The phrase kisses of his mouth refers to romantic kisses in which the lips or mouth of the man and woman come together. In ancient Israel, “kissing” with the nose was also common. Kissing with the mouth is a more intimate kind of kissing.

In some languages the phrase kisses of his mouth is not natural or it does not communicate the right meaning. If that is true in your language, some other ways to translate it are:

• Use a more general phrase with an emphatic sense. For example:

How I wish he would kiss me ⌊passionately⌋ !
-or-
Oh that he would show how much he loves me!

• Use a more specific phrase. For example:

How I long for him to kiss my lips/mouth!

Translate the phrase in an natural way in your language.

kisses: In some cultures, kisses on the lips may be unknown. A different way to show romantic love may be appropriate here, such as an intimate hug or touch. In some cultures a man and woman rub their noses together to show love. Use a way that is appropriate in your language.

1:2b–4a

In 1:2b–4a, the woman seemed to speak directly to her beloved, since she referred to him with the words “you” and “your.” However, probably the woman was only thinking about what she wanted to say to him. In Hebrew words like “you” and “your” express her strong desire for him in a more vivid way than using “he” and “his.”

1:2b

For: The Hebrew word that the Berean Standard Bible translates as For is used in different ways in different contexts. There are different ways to interpret it here.

(1) It introduces the reason why the woman desired the man’s kisses. For example:

because your love is better than wine. (New Century Version)

(2) It indicates an emphatic sense such as “truly” or “indeed.” (Sometimes this sense is only implied in the translation.) For example:

Oh, your loving is sweeter than wine! (Contemporary English Version)

It is recommended that you follow option (1) with the majority of English versions. However, either option fits this context. If a national language version follows option (2), that is also acceptable.

Consider how to express this connection in an appropriate way for poetry. In some languages a conjunction may not be natural or necessary. For example, the Contemporary English Version does not have a conjunction between 1:2a and 1:2b:

2a Kiss me tenderly! 2b Your love is better than wine. (Contemporary English Version)

your love is more delightful than wine: In this clause, the woman did not say how the man’s love was more delightful than wine. Wine is like love in more than one way. Both give pleasure, and both can also make a person behave in unusual ways. Use a description that fits both love and wine. In some languages it is necessary to translate love as an action. The woman was more delighted by the way the man caressed her than by drinking wine.

Some ways to translate this clause are:

• Use a statement that does not specify in what way the man’s love was better. For example:

For your love is better than wine… (New Revised Standard Version)
-or-
Wine is good, but his love is very good.

• Use a more specific way to refer to pleasure or delight. For example:

For your lovemaking is more delightful than wine. (NET Bible)

• Compare the actions of making love and drinking wine. For example:

The way you love me is more intoxicating/blissful than drinking wine.

Use a natural comparison in your language that fits this context. The comparison should imply good effects, not bad effects, because the woman was praising the way the man showed love for her. See the note on wine later in 1:2b.

your love:
In this context the Hebrew word that the Berean Standard Bible translates as love refers mainly to physical lovemaking such as kisses, caresses, or sexual intercourse. Some ways to translate your love in 1:2b are:

• Use verbs or phrases to describe these actions. For example:

the ways you love/caress me

• Use a term that refers to physical acts of love. For example:

your lovemaking

• Use a more general term for “love” or for “expressions of love.” Try to choose a term that implies physical or romantic love in this context. For example:

your love (New International Version)
-or-
Your expressions of love (God’s Word)

Consider how to translate love here in a way that is poetic and appropriate in your language.

wine: wine is an alcoholic drink. It is made from the juice of a fruit called grapes. When grape juice ferments, it becomes wine.

In some areas, people may not be familiar with grapes or with wine. If that is true in your area, some other ways to translate wine are:

• Use a general term for an alcoholic drink.

• Use a specific term that can also be used to refer to alcoholic drinks in general. For example:

millet beer
-or-
palm wine

• Use a descriptive phrase. For example:

fermented grape juice

At that time wine was a common beverage in areas where people farmed grapes. It was often used in celebrations. In the Song, it is sometimes used in metaphors for love. (For example, see 5:1d.) Wine is mentioned often in the OT. It is used for the first time in Genesis 9:21. You may translate it here in the same way as you translated it there.

SIL Translator’s Notes on Song of Songs 2:17

2:17

This important verse ends the poem that began in 2:8–9. It also prepares readers for the next paragraph (3:1–5). There are different ways to interpret the verse. The Notes interprets it to refer to a time before the woman and man had sexual relations. In this section, their love was still like the first blossoms in springtime. The Bible indicates that a couple must wait until they marry to have sexual relations.

2:17a–b

Before the day breaks and shadows flee: The statements in 2:17a and 2:17b are parallel. The subjects and the verbs are also parallel. The similar parts are underlined or written in bold print here:

17a Before the day breaks

17b and shadows flee

In 2:17b the word “before” is implied before the phrase shadows flee. The parallel lines, 2:17a and 2:17b refer to the same time of day. Scholars differ about the time of day that the phrases refer to:

(1) The phrases refer to evening. In the evening, breezes cool the land. The shadows become longer and then disappear into the darkness of night. For example:

When the day brings a cooling breeze and the shadows flee (God’s Word)

(2) The phrases refer to morning (or specifically to dawn). In the morning or at dawn, cool breezes blow and shadows disappear in the sunlight. For example:

until the morning breezes blow and the darkness disappears (Good News Translation)

It is recommended that you follow option (1), which refers to an evening breeze. Some reasons for this choice are:

(a) In Palestine, the west wind is the breeze that cools the land. It typically blows in the afternoon or evening, not in the morning.

(b) Two of three lexicons, as well as several reliable commentaries, support evening.

(c) Evening fits the context of 2:8–16 better than morning. In these verses the woman seemed too shy to come out when the man called, so it is not likely that they spent the night together. As the sun set, the man probably returned home through the “mountains” (2:8).

Use a natural or poetic way in your language to describe a cool, pleasant time toward evening. Some ways to translate it in English are:

When the day brings a cooling breeze and the shadows flee (God’s Word)
-or-
As the ⌊setting sun causes⌋ a cool wind to blow and shadows disappear ⌊in the darkness⌋
-or-
My love, when the sun sets and you feel the cool air of evening

Before: The Hebrew word that the Berean Standard Bible translates as Before can express different meanings depending on the context. English versions translate it in different ways here.

(1) It means “until.” For example:

Until the day breathes (English Standard Version)

(2) It means “before.” For example:

Before the day breeze rises (New Jerusalem Bible)

(3) It means “when, while.” For example:

When the day blows gently (Tanakh: The Holy Scriptures)

It is recommended that you follow interpretation (1). In this context, the word Before sets a time limit for a particular continuing action. It implies that this action will continue Before the evening breeze blows and shadows begin to lengthen. The text may imply that at evening time, the gazelle (man) would leave.

2:17c–d

Notice the parallelism in 2:17c–d:

17c turn, my beloved, and be like a gazelle,

17d
or a young stag on the mountains of Bether.

turn, my beloved, and be like a gazelle or a young stag: In the Hebrew text 2:17c is more literally “turn, be like, my love, a gazelle.” Notice that the verbs turn and be like occur next to each other. There are different interpretations of the verbs here. The two main interpretations are:

(1) The verb turn means “go around” or “turn about.” Along with be like in this context, it probably indicates that the man should roam/run as a gazelle does. It may also imply that he should turn and return to where he came from. For example:

roam, my lover, like a gazelle or a young stag (New American Bible)
-or-
turn around….Run like a gazelle or a young stag (God’s Word)

(2) It means to “turn towards.” This is an invitation for the man to stay with her (perhaps for the night). For example:

return to me, my love, like a gazelle or a young stag (New Living Translation (2004))

Some English versions are ambiguous or translate in a unique way. It is recommended that you follow interpretation (1). The woman seemed to want the man to behave like a gazelle on the mountains—running and leaping. The context, which refers to evening breezes and shadows (2:17c), may imply that he would return home before dark. This interpretation fits the context well.

be like a gazelle or a young stag: In 2:8–9 the author also compared the man to a gazelle or young stag. There the comparison implied characteristics such as speed, strength, and grace. In 2:16b the author also uses animal imagery to imply calm and contentment (“he pastures his flock among the lilies”).

In 2:17, the gazelle leaping on hills and feeding on flowers may symbolize the man’s happiness about enjoying the beautiful spring day with the woman until sunset. It is similar to his feelings in 2:16b as he fed among the lilies.

2:17d

on the mountains of Bether: The meaning of the Hebrew word beter that the Berean Standard Bible translates as Bether is uncertain. Some ways to interpret it are:

(1) It is related to a similar Hebrew root that means “split” or “divided.” It refers to rugged hills or to a mountain that has more than one peak. For example:

rugged hills (New International Version)
-or-
cleft mountains (New Revised Standard Version)

(2) It is the name of a certain town or of certain mountains located near Jerusalem. Versions that follow this interpretation transliterate the Hebrew name. For example:

on the mountains of Bether (Good News Translation)

(3) It refers to spices, and the phrase means “hills of spices.” For example:

the hills where aromatic spices grow (Revised English Bible)

Both interpretations (1) and (2) have good support, but it is recommended that you follow interpretation (1). It helps readers picture the man moving over the mountains. You may want to mention interpretation (2) in a footnote.

SIL Translator’s Notes on Song of Songs 5:5

5:5a

I rose up to open for my beloved: Here the woman left her bed to open (the door) for her beloved to come in. She had become eager to see him, so she was willing to put on her robe again, as she mentioned in 5:3. Some other ways to translate this clause are:

I got up to open the door for my love.
-or-
I ⌊quickly⌋ left my bed and went to open up to my beloved.

5:5b–c

My hands dripped with myrrh, my fingers with flowing myrrh: In 5:5b and 5:5c the meaning is repeated to emphasize it. Both clauses indicate that liquid myrrh dripped from the woman’s hands (and fingers). The text may imply that when the woman got up, she quickly poured myrrh on her hands, and some of the myrrh dripped from them. This is a hyperbole. It probably indicates that she was now eager to please the man.

Some other ways to translate the parallel clauses are:

• Translate the meaning twice in slightly different ways. For example:

5b myrrh perfume covered my fingers 5c and dripped from my hands

• Combine 5:5b and 5:5c and translate the meaning only once. For example:

my hands were dripping with myrrh perfume

Translate the meaning in a natural way in your language.

hands…fingers: The words hands and fingers have the same meaning here. The author repeated the meaning to add poetic interest and emphasis. He did not imply any difference in meaning.

myrrh: The Hebrew word that the Berean Standard Bible translates as myrrh occurs twice in this verse. Both times it refers to the liquid form of the myrrh perfume. This word also occurred in 1:13, 3:6, 4:6, and 4:14. (In 1:13a–b and 4:6 the myrrh was probably in solid form.)

Here the word myrrh in 5:5b and the phrase “flowing myrrh” in 5:5c refer to the same substance. In this context myrrh can also be translated generally as “perfume.” In the dream that the woman described, myrrh probably symbolizes her loving desire for the man.

For more information about myrrh, see the note on 3:6c.

5:5c

my fingers with flowing myrrh: There is an ellipsis in 5:5c, and the word “dripped” is implied. In many languages translators need to supply this implied verb. For example:

my fingers ⌊dripped⌋ with flowing myrrh.

The myrrh dripped or flowed from her hands and fingers onto the handles of the bolt (5:5d). Some other ways to translate the phrase in 5:5c are:

my fingers were wet with myrrh
-or-
My fingers dripped with lovely myrrh (New Living Translation (2004))

flowing myrrh: The Hebrew phrase that the Berean Standard Bible translates as flowing myrrh and the parallel “dripped” myrrh in 5:5b probably refer to the same type of myrrh. For more information about myrrh, see the note on myrrh in 3:6c.

5:5d

on the handles of the bolt: The phrase, handles of the bolt, refers to the object that was used to bolt (lock) the door. This bolt was often a metal or wooden bar. It was fastened to the door with a lock. Some other ways to translate 5:5c are:

• Use a specific phrase that is natural in your language. For example:

the handle of the door (Good News Translation)
-or-
the latch handles

• Use a more general phrase that does not refer specifically to the lock. For example:

to open the door (Contemporary English Version)
-or-
as I pulled back the bolt (New Living Translation (2004))

Use a natural phrase in your language to refer to a lock or whatever is natural in your culture to lock or bar a door.

General Comment on 5:5

The Notes suggest that the dripping myrrh on the woman’s hands is hyperbole. It is probably not literal but a symbol for feelings of love. This symbolic myrrh emphasizes that the woman had strong feelings of love for the man.

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Source: SIL Translator’s Notes on Song of Songs 2017