Song of Solomon 4:1
Parallel Verses
English Standard Version
Behold, you are beautiful, my love, behold, you are beautiful! Your eyes are doves behind your veil. Your hair is like a flock of goats leaping down the slopes of Gilead.

King James Bible
Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes within thy locks: thy hair is as a flock of goats, that appear from mount Gilead.

American Standard Version
Behold, thou art fair, my love; behold, thou art fair; Thine eyes are as doves behind thy veil. Thy hair is as a flock of goats, That lie along the side of mount Gilead.

Douay-Rheims Bible
How beautiful art thou, my love, how beautiful art thou! thy eyes are doves' eyes, besides what is hid within. Thy hair is as flocks of goats, which Come up from mount Galaad.

English Revised Version
Behold, thou art fair, my love; behold, thou art fair; thine eyes are as doves behind thy veil: thy hair is as a flock of goats, that lie along the side of mount Gilead.

Webster's Bible Translation
Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes within thy locks: thy hair is as a flock of goats, that appear from mount Gilead.

Song of Solomon 4:1 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

6 Who is this coming up from the wilderness

   Like pillars of smoke,

   Perfumed with myrrh and frankincense,

   With all aromatics of the merchants?

It is possible that זאת and עלה may be connected; but עני זה, Psalm 34:7 (this poor man, properly, this, a poor man), is not analogous, it ought to be העלה זאת. Thus zoth will either be closely connected with מי, and make the question sharper and more animated, as is that in Genesis 12:18, or it will be the subject which then, as in Isaiah 63:1; Job 38:2, cf. below Sol 7:5, Jonah 4:11, Amos 9:12, is more closely written with indeterminate participles, according to which it is rightly accented. But we do not translate with Heiligst. quid est hoc quod adscendit, for mī asks after a person, mā after a thing, and only per attract. does mī stand for mā in Genesis 33:8; Judges 13:17; Micah 1:5; also not quis est hoc (Vaih.), for zoth after mi has a personal sense, thus: quis (quaenam) haec est. That it is a woman that is being brought forward those who ask know, even if she is yet too far off to be seen by them, because they recognise in the festal gorgeous procession a marriage party. That the company comes up from the wilderness, it may be through the wilderness which separates Jerusalem from Jericho, is in accordance with the fact that a maiden from Galilee is being brought up, and that the procession has taken the way through the Jordan valley (Ghr); but the scene has also a typical colouring; for the wilderness is, since the time of the Mosaic deliverance out of Egypt, an emblem of the transition from a state of bondage to freedom, from humiliation to glory (vid., under Isaiah 40:3; Hosea 1:11; Psalm 68:5). The pomp is like that of a procession before which the censer of frankincense is swung. Columns of smoke from the burning incense mark the line of the procession before and after. תּימרות (תּים) here and at Job 3 (vid., Norzi) is formed, as it appears, from ימר, to strive upwards, a kindred form to אמר; cf. Isaiah 61:6 with Isaiah 17:6, Psalm 94:4; the verb תּמר, whence the date-palm receives the name תּמר, is a secondary formation, like תּאב to אבה. Certainly this form תּימרה (cf. on the contrary, תּולדה) is not elsewhere to be supported; Schlottm. sees in it תמּרות, from תּמרה; but such an expansion of the word for Dag. dirimens is scarcely to be supposed. This naming of the pillars of smoke is poet., as Jonah 3:3; cf. "a pillar of smoke," Judges 20:40. She who approaches comes from the wilderness, brought up to Jerusalem, placed on an elevation, "like pillars of smoke," i.e., not herself likened thereto, as Schlottm. supposes it must be interpreted (with the tertium comp. of the slender, precious, and lovely), but encompassed and perfumed by such. For her whom the procession brings this lavishing of spices is meant; it is she who is incensed or perfumed with myrrh and frankincense. Schlottm. maintains that מקטּרת cannot mean anything else than "perfumed," and therefore he reads מקּטרת (as Aq. ἀπὸ θυμιάματος, and Jerome). But the word mekuttěrěth does not certainly stand alone, but with the genit. foll.; and thus as "rent in their clothes," 2 Samuel 13:31, signifies not such as are themselves rent, but those whose clothes are rent (Ewald, 288b, compare also de Sacy, II 321), so וגו מקט can also mean those for whom (for whose honour) this incense is expended, and who are thus fumigated with it. מר .t, myrrh, (Arab.) murr (vid., above under Sol 1:13), stands also in Exodus 30:23 and Psalm 45:9 at the head of the perfumes; it came from Arabia, as did also frankincense levōnā, Arab. lubân (later referred to benzoin); both of the names are Semitic, and the circumstance that the Tra required myrrh as a component part of the holy oil, Exodus 30:23, and frankincense as a component part of the holy incense, Exodus 30:34, points to Arabia as the source whence they were obtained. To these two principal spices there is added ממּל (cf. Genesis 6:20; Genesis 9:2) as an et cetera. רוכל denotes the travelling spice merchants (traders in aromatics), and traders generally. אבקה, which is related to אבק as powder to dust (cf. abacus, a reckoning-table, so named from the sand by means of which arithmetical numbers were reckoned), is the name designating single drugs (i.e., dry wares; cf. the Arab. elixir equals ξηρόν).

Song of Solomon 4:1 Parallel Commentaries

Treasury of Scripture Knowledge

thou art fair

Songs 4:9,10 You have ravished my heart, my sister, my spouse; you have ravished my heart with one of your eyes, with one chain of your neck...

Songs 1:15 Behold, you are fair, my love; behold, you are fair; you have doves' eyes.

Songs 2:10,14 My beloved spoke, and said to me, Rise up, my love, my fair one, and come away...

Psalm 45:11 So shall the king greatly desire your beauty: for he is your Lord; and worship you him.

Ezekiel 16:14 And your renown went forth among the heathen for your beauty: for it was perfect through my comeliness, which I had put on you...

2 Corinthians 3:18 But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory...

thou hast

Songs 5:12 His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set.

Matthew 11:29 Take my yoke on you, and learn of me; for I am meek and lowly in heart: and you shall find rest to your souls.

Philippians 2:3-5 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves...

thy hair

Songs 5:11 His head is as the most fine gold, his locks are bushy, and black as a raven.

Songs 6:5,7 Turn away your eyes from me, for they have overcome me: your hair is as a flock of goats that appear from Gilead...

Songs 7:5 Your head on you is like Carmel, and the hair of your head like purple; the king is held in the galleries.

appear from

Numbers 32:1,40 Now the children of Reuben and the children of Gad had a very great multitude of cattle: and when they saw the land of Jazer...

Cross References
Song of Solomon 1:15
Behold, you are beautiful, my love; behold, you are beautiful; your eyes are doves.

Song of Solomon 5:12
His eyes are like doves beside streams of water, bathed in milk, sitting beside a full pool.

Song of Solomon 6:5
Turn away your eyes from me, for they overwhelm me-- Your hair is like a flock of goats leaping down the slopes of Gilead.

Song of Solomon 6:7
Your cheeks are like halves of a pomegranate behind your veil.

Jeremiah 22:6
For thus says the LORD concerning the house of the king of Judah: "'You are like Gilead to me, like the summit of Lebanon, yet surely I will make you a desert, an uninhabited city.

Micah 7:14
Shepherd your people with your staff, the flock of your inheritance, who dwell alone in a forest in the midst of a garden land; let them graze in Bashan and Gilead as in the days of old.

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