Friday, January 4, 2008

SOS 1:4= 1:5 Black and beautiful

Because of the savour
[07381] reyach
of thy good
[02896] towb
[08081] shemen
thy name
[08034] shem
[is as] ointment
[08081] shemen
poured forth,
[07324] ruwq
therefore do the virgins
[05959] almah
[0157] 'ahab

Virgin= Almah
Hebrew for H5959




al·mä' (Key)

Part of Speech

feminine noun

Root Word (Etymology)

from H5958

TWOT Reference

Outline of Biblical Usage

1) virgin, young woman

a) of marriageable age

b) maid or newly married

"There is no instance where it can be proved
that 'almâ designates a young woman who
is not a virgin. The fact of virginity is obvious
in Gen 24:43 where 'almâ is used of one who
was being sought as a bride for Isaac."
(R. Laird Harris, et al. Theological Wordbook
of the Old Testament
, p. 672.)
AVvirgin 4, maid 2, damsels 1

Almah is used 7 times in the Old
Testament to denote a young
woman who is a virgin. This word
is used to describe Rebecca in Genesis
and prophetically to predict the
advent of Mary's virginal impregnation
by the Holy Spirit in Isaiah 7:14:

Isa 7:14 Therefore the Lord himself shall give
you a sign ; Behold, a virgin almah shall
conceive , and bear a son , and shall call his name
Immanuel .
In verse 1:3, love is "dowd", the bride (Shulamite)
referring to Solomon as "uncle".

In 1:4 love is "ahab" and a much more general
and liberal sense.

Hebrew for H157




ä·hab' (Key)

Part of Speech


Root Word (Etymology)

a primitive root

TWOT Reference


Outline of Biblical Usage

1) to love

a) (Qal)

1) human love for another, includes family, and sexual

2) human appetite for objects such as food, drink, sleep, wisdom

3) human love for or to God

4) act of being a friend

a) lover (participle)

b) friend (participle)

5) God's love toward man

a) to individual men

b) to people Israel

c) to righteousness

b) (Niphal)

1) lovely (participle)

2) loveable (participle)

c) (Piel)

1) friends

2) lovers (fig. of adulterers)

2) to like

Authorized Version (KJV) Translation Count — Total: 208
AVlove 169, lover(s) 19, friend(s) 12, beloved 5, liketh 1, lovely 1, loving 1

ahab is first used in Genesis to describe a father's
love for his son:

Gen 22:2 And he said , Take now thy son , thine only
[son] Isaac, whom thou lovest ahab , and get thee
into the land of Moriah ; and offer him there for a burnt
offering upon one of the mountains which I will tell thee of.

It is also used to express marital love in Genesis:
Gen 24:67 And Isaac brought her into his mother
Sarah's tent , and took Rebekah , and she became his
wife ; and he loved ahab her: and Isaac was comforted
after his mother's [death].

Ahab is also the rhetorical love that expresses
a favorite thing, like a special food:
Gen 27:4 And make me savoury meat , such as I love ahab ,
and bring [it] to me, that I may eat ; that my soul may bless
thee before I die .


Sgs 1:4
Draw me, we will run after thee:
the king hath brought me into
his chambers: we will be glad
and rejoice in thee, we will remember
thy love more than wine: the
upright love thee.

[04900] mashak
me, we will run
[07323] ruwts
[0310] 'achar
thee: the king
[04428] melek
hath brought
[0935] bow
me into his chambers:
[02315] cheder
we will be glad
[01523] giyl
and rejoice
[08055] samach
in thee, we will remember
[02142] zakar
thy love
[01730] dowd
more than wine:
[03196] yayin
the upright
[04339] meyshar
[0157] ahab

The two forms of love are used. The bride says,
"we will remember thy love" and that is "dowd"
(uncle.) The upright love (ahab) thee.

The chamber is literally the bedroom, and
is primarily used in this context in the OT.
It confers an intimacy, but, strangely, not
of a sexual nature in this verse. Although
certainly intimate as to be bidden into the
bedroom of the king, it incorporates the
others in the kingdom who also run after
the king and love him.

"We will be glad and rejoice in thee"
Rejoice - giyl




ghēl (Key)

Part of Speech


Root Word (Etymology)

a primitive root

TWOT Reference


Outline of Biblical Usage

1) to rejoice, exult, be glad

a) (Qal)

1) to rejoice

2) to tremble (from fear)

Authorized Version (KJV) Translation Count — Total: 44
AVrejoice 27, glad 10, joyful 4, joy 2, delight 1

"Giyl" is used to denote joyous celebration
of holy convocation and worship, such as:

Psa 14:7 Oh that the salvation of Israel [were come]
out of Zion ! when the LORD bringeth back the captivity
of his people , Jacob shall rejoice giyl , [and] Israel
shall be glad .

This verse in Psalm 32:11. is similar to SOS 1:4

Psa 32:11 Be glad in the LORD , and rejoice giyl ,
ye righteous: and shout for joy, all [ye that are] upright
in heart

(Upright in Ps 32:11 is "yashir", literally straightforward
and upright in meaning. In SOS 1:4 upright is the
Hebrew word, "meyshar" which is more specific
to a sincere and probative lawful individual/s,
those who obey the laws of God. It also refers
to God, the law-giver and judge .)

Hebrew for H4339




mā·shär' (Key)

Part of Speech

masculine noun

Root Word (Etymology)

from H3474

TWOT Reference

Variant Spellings
The following spelling is supported by Strongs and Gesenius: מישר.[about]
Outline of Biblical Usage

1) evenness, uprightness, straightness, equity

a) evenness, level, smoothness

b) uprightness, equity

c) rightly (as adv)

Authorized Version (KJV) Translation Count — Total: 19

Psa 9:7
But the LORD shall endure
for ever: he hath prepared his
throne for judgment.
Psa 9:8
And he shall judge the world
in righteousness, he shall minister
judgment to the people in uprightness

In Psalm 99. meyshar is literally used to
refer to justice (equity) as uprightness.

Psa 99:4
The king's strength also loveth
judgment; thou dost establish
equity *(uprightness=meyshar)*
thou executest judgment
and righteousness in Jacob

Sgs 1:5
I [am] black, but comely, O ye
daughters of Jerusalem, as the
tents of Kedar, as the curtains
of Solomon.

I [am] black,
[07838] shacor
but comely,
[05000] nahveh

O ye daughters
[01323] bath
of Jerusalem,
[03389] Jerusalem

as the tents
[0168] 'ohel
of Kedar,
[06938] Qedar
as the curtains
[03407] y@riy'ah
of Solomon.
[08010] Sh@lomoh

Hebrew for H7838 Shachor=Black




shä·khore' (Key)

Part of Speech


Root Word (Etymology)

from H7835

TWOT Reference

Outline of Biblical Usage

1) black

Authorized Version (KJV) Translation Count — Total: 6
AVblack 6

Strangely, shachor (Black) is only
used six times in the OT. It refers
to black hair 3 times, a black face
one time, and black horses two times.

She states that she is black as the
tents of Kedar. Kedar was a son
of Ishmael, and this verse refers
to her ancestry in Ishmael.

Kedar literally means "black skinned

Gen 25:13 And these [are] the names of the sons of Ishmael ,
by their names, according to their generations : the firstborn
of Ishmael , Nebajoth ; and Kedar 06938, and Adbeel , and Mibsam ,

In Ps 120, David laments traveling amongst
those who hated him and could not be mollified,
but wanted war.

Psa 120:5
Woe is me, that I sojourn in Mesech,
[that] I dwell in the tents of Kedar!

Psa 120:6
My soul hath long dwelt with
him that hateth peace.
Psa 120:7
I [am for] peace: but when I speak,
they [are] for war.

Solomon means "Peace" and his mantra may have
been "make love not war." His solution was to
turn enemies into brothers by marrying the daughters
of hostile tribes surrounding Israel.

Shulamite may have been one of those
foreign princesses, although the use of
"uncle" probably implies her literal
relationship in bloodline.

Shulamite, the bride is black-skinned.
There are blacks in Judah's holy lineage.
Ruth, the grandmother of David, great-
grandmother of Solomon, was black,
a Moabitis. Legends imply that King
Solomon may have been black-skinned
as well.

The holy blood of Christ has black genetics,
along with Hebrew.

Shulamite may have been Solomon's
niece, and it would make sense for
that to be true since she makes a
reference to how as a black-skinned
woman, her brothers and sisters
despised her, implying the derision
was because of the color of her skin.

Because she had dark skin, she was
designated as the keeper of their

This verse has many layers of prophetic
meaning, and literal ones, which may
offer another window into Judah and Christ's

When it came to choose the bride of his
ancestry, Solomon chooses the one who's the
outcast to exalt as his queen. She has
the beauty that is seen with more than
the eyes alone. While she was physically
beautiful, when Solomon praises her
for being the "fairest", it implies her
inner light.

These are analogous to salvation.
Those who seem to be most unlikely
saints, and brides of Christ, like Mary
Magdalene and Mary, sister of Lazarus
and Martha, became Christ's Shulamite/s.

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