| Because of the savour |    | |||
| of thy good |    | |||
| ointments |    | |||
| thy name |  | |||
| [is as] ointment | | |||
| poured forth, |  | |||
| therefore do the virgins |    | |||
| love |  | |||
| thee. | |
Virgin= Almah
Hebrew for H5959
עלמה
| Transliteration `almah | Pronunciation 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 provedthat '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.)
AV — virgin 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
אהב
| Transliteration 'ahab | Pronunciation ä·hab' (Key) | |
| Part of Speech verb | 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
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 .
______________________________________________
| 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. |
| Draw |  | |||
| me, we will run |  | |||
| after | | |||
| thee: the king | melek | |||
| hath brought | | |||
| me into his chambers: |  | |||
| we will be glad |  | |||
| and rejoice | | |||
| in thee, we will remember |   zakar | |||
| thy love | | |||
| more than wine: | | |||
| the upright | | |||
| love | ahab | |||
| thee. | |
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
| Transliteration giyl | Pronunciation ghēl (Key) | |
| Part of Speech verb | 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
"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
מישר
| Transliteration meyshar | Pronunciation mā·shär' (Key) | |
| Part of Speech masculine noun | Root Word (Etymology) from H3474 | |
| TWOT Reference | ||
Variant Spellings
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
AV — equity 4, uprightly 3, uprightness 3, right things 2, agreement 1, aright 1, equal 1, right 1, righteously 1, sweetly 1, upright 1
| But the LORD shall endure for ever: he hath prepared his throne for judgment. |
| And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness (meyshar) |
refer to justice (equity) as uprightness.
| The king's strength also loveth judgment; thou dost establish equity *(uprightness=meyshar)* thou executest judgment and righteousness in Jacob |
| I [am] black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. |
| I [am] black, | | |||
| but comely, |  nahveh | |||
| O ye daughters |  | |||
| of Jerusalem, | Jerusalem (Y'rushaliym) | |||
| as the tents | 'ohel | |||
| of Kedar, | | |||
| as the curtains | y@riy'ah | |||
| of Solomon. | |
Hebrew for H7838 Shachor=Black
שחר
| Transliteration shachor | Pronunciation shä·khore' (Key) | |
| Part of Speech adjective | Root Word (Etymology) from H7835 | |
| TWOT Reference | ||
Outline of Biblical Usage
1) black
Authorized Version (KJV) Translation Count — Total: 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
man."
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.
| Woe is me, that I sojourn in Mesech, [that] I dwell in the tents of Kedar! |
| My soul hath long dwelt with him that hateth peace. |
| 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
vineyards,
This verse has many layers of prophetic
meaning, and literal ones, which may
offer another window into Judah and Christ's
lineage.
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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