Song of Solomon 4:10
Parallel Verses
English Standard Version
How beautiful is your love, my sister, my bride! How much better is your love than wine, and the fragrance of your oils than any spice!

King James Bible
How fair is thy love, my sister, my spouse! how much better is thy love than wine! and the smell of thine ointments than all spices!

American Standard Version
How fair is thy love, my sister, my bride! How much better is thy love than wine! And the fragrance of thine oils than all manner of spices!

Douay-Rheims Bible
How beautiful are thy breasts, my sister, my spouse! thy breasts are more beautiful than wine, and the sweet smell of thy ointments above all aromatical spices.

English Revised Version
How fair is thy love, my sister, my bride! how much better is thy love than wine! and the smell of thine ointments than all manner of spices!

Webster's Bible Translation
How fair is thy love, my sister, my spouse! how much better is thy love than wine! and the smell of thy ointments than all spices!

Song of Solomon 4:10 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

4 Like the tower of David thy neck,

   Built in terraces;

   Thereon a thousand shields hang,

   All the armour of heroes.

The tower of David, is, as it appears, "the tower of the flock," Micah 4:4, from which David surveyed the flock of his people. In Nehemiah 3:25. it is called the "tower which lieth out from the king's high house," i.e., not the palace, but a government house built on Zion, which served as a court of justice. But what is the meaning of the ἁπ. λεγ. תּלפּיּות? Grtz translates: for a prospect; but the Greek τηλωπός, of which he regards תל as the Heb. abstr., is a word so rare that its introduction into the Semitic language is on that account improbable. Hengst. translates: built for hanging swords; and he sees in the word a compound of תּל (from תּלה, with which forms such as יד equals jadj, שׁד equals shadj, שׁל, 2 Samuel 6:7, are compared) and פּיּות; but this latter word signifies, not swords, but edges of the (double-edged) sword; wherefore Kimchi (interpreting תּל as the constr. of תל, as אל, in בּצלאל, is of צל) explains: an erection of sharp-cornered stones; and, moreover, the Heb. language knows no such nmm. comp. appellativa: the names of the frog, צפרדּע, and the bat, עטלּף (cf. the Beth in [Arab.] sa'lab, fox, with the added Pe), are not such; and also tsalmāveth, the shadow of death, is at a later period, for the first time, restamped

(Note: Cf. regarding such double words belonging to the more modern Semitic language, Jesurun, pp. 232-236.)

as such from the original tsalmuth (cf. Arab. zalumat equals tenebrae). Gesen. obtains the same meanings; for he explains לתל by exitialibus (sc.,, armis), from an adj. תּלפּי, from תּלף equals Arab. talifa, to perish, the inf. of which, talaf, is at the present day a word synon. with halak (to perish); (Arab.) matlaf (place of going down) is, like ישׁמון, a poetic name of the wilderness. The explanation is acceptable but hazardous, since neither the Heb. nor the Aram. shows a trace of this verb; and it is thus to be given up, if תלף can be referred to a verbal stem to be found in the Heb. and Aram. This is done in Ewald's explanation, to which also Bttcher and Rdig. give the preference: built for close (crowded) troops (so, viz., that many hundreds or thousands find room therein); the (Arab.) verb aff, to wrap together (opp. nashar, to unfold), is used of the packing together of multitudes of troops (liff, plur. lufuf), and also of warlike hand-to-hand conflicts; תלף would be traced to a verb לפה synon. therewith, after the form תּאניּה. But if תלף were meant of troops, then they would be denoted as the garrison found therein, and it would not be merely said that the tower was built for such; for the point of comparison would then be, the imposing look of the neck, overpowering by the force of the impression proceeding from within. But now, in the Aram., and relatively in the Talm. Heb., not only לפף and לוּף occur, but also לפי (Af. אלפי), and that in the sense of enclosure, i.e., of joining together, the one working into the other, - e.g., in the Targ.: of the curtain of the tabernacle (בּית לופי, place of the joining together equals חברת or מחבּרת of the Heb. text); and in the Talm.: of the roofs of two houses (Bathra 6a, לוּפתּא, the joining)

(Note: The Arab. lafa, vi., proceeding from the same root-idea, signifies to bring in something again, to bring in again, to seek to make good again.).

Accordingly לתלף, if we interpret the Lamed not of the definition, but of the norm, may signify, "in ranks together." The Lamed has already been thus rendered by Dderl.: "in turns" (cf. לפת, to turn, to wind); and by Meier, Mr.: "in gradation;" and Aq. and Jerome also suppose that תלף refers to component parts of the building itself, for they understand

(Note: Vid., also Lagarde's Onomastica, p. 202: Θαλπιὼθ ἐπάλξη (read εἰς) ἤ ὑψηλά.)

pinnacles or parapets (ἐπάλξεις, propugnacula); as also the Venet.: εἰς ἐπάλξεις χιλίας. But the name for pinnacles is פּנּהּ, and their points, שׁמשׁות; while, on the contrary, תלף is the more appropriate name for terraces which, connected together, rise the one above the other. Thus to build towers like terraces, and to place the one, as it were, above the other, was a Babylonian custom.

(Note: Vid., Oppert's Grundzge der Assyr. Kunst (1872), p. 11.)

The comparison lies in this, that Shulamith's neck was surrounded with ornaments so that it did not appear as a uniform whole, but as composed of terraces. That the neck is represented as hung round with ornaments, the remaining portion of the description shows.

מגן signifies a shield, as that which protects, like clupeus (clypeus), perhaps connected with καλύπτειν and שׁלט, from שׁלט equals (Arab.) shalita, as a hard impenetrable armour. The latter is here the more common word, which comprehends, with מגן, the round shield; also צנּה, the oval shield, which covers the whole body; and other forms of shields. המּגן אלף, "the thousand shields," has the indicative, if not (vid., under Sol 1:11) the generic article. The appositional כּל שׁלטי הגּ is not intended to mean: all shields of (von) heroes, which it would if the article were prefixed to col and omitted before gibborim, or if כּלם, Sol 3:8, were used; but it means: all the shields of heroes, as the accentuation also indicates. The article is also here significant. Solomon made, according to 1 Kings 10:16., 200 golden targets and 300 golden shields, which he put in the house of the forest of Lebanon. These golden shields Pharaoh Shishak took away with him, and Rehoboam replaced them by "shields of brass," which the guards bore when they accompanied the king on his going into the temple (1 Kings 14:26-28; cf. 2 Chronicles 12:9-11); these "shields of David," i.e., shields belonging to the king's house, were given to the captains of the guard on the occasion of the raising of Joash to the throne, 2 Kings 11:10; cf. 2 Chronicles 23:9. Of these brazen shields, as well as of those of gold, it is expressly said how and where they were kept, nowhere that they were hung up outside on a tower, the tower of David. Such a display of the golden shields is also very improbable. We will perhaps have to suppose that 4b describes the tower of David, not as it actually was, but as one has to represent it to himself, that it might be a figure of Shulamith's neck. This is compared to the terraced tower of David, if one thinks of it as hung round by a thousand shields which the heroes bore, those heroes, namely, who formed the king's body-guard. Thus it is not strange that to the 200 + 300 golden shields are here added yet 500 more; the body-guard, reckoned in companies of 100 each, 2 Kings 11:4, is estimated as consisting of 1000 men. The description, moreover, corresponds with ancient custom. The words are עליו תּלוּי, not בּו תּלוּי; the outer wall of the tower is thought of as decorated with shields hung upon it. That shields were thus hung round on tower-walls, Ezekiel shows in his prophecy regarding Tyre, Ezekiel 27:11; cf. 1 Macc. 4:57, and supra foris Capitolinae aedis, Pliny, Hist. Nat. xxxv. 3; and although we express the presumption that Solomon's imagination represented David's tower as more gorgeous than it actually was, yet we must confess that we are not sufficiently acquainted with Solomon's buildings to be able to pass judgment on this. These manifold inexplicable references of the Song to the unfolded splendour of Solomon's reign, are favourable to the Solomonic authorship of the book. This grandiose picture of the distinguished beauty of the neck, and the heightening of this beauty by the ornament of chains, is now followed by a beautiful figure, which again goes back to the use of the language of shepherds, and terminates the description:

Song of Solomon 4:10 Parallel Commentaries

Treasury of Scripture Knowledge

love

Songs 1:2 Let him kiss me with the kisses of his mouth: for your love is better than wine.

how much

Songs 1:2,4 Let him kiss me with the kisses of his mouth: for your love is better than wine...

the smell

Songs 1:3,12 Because of the smell of your good ointments your name is as ointment poured forth, therefore do the virgins love you...

Songs 3:6 Who is this that comes out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense...

Songs 5:5 I rose up to open to my beloved; and my hands dropped with myrrh, and my fingers with sweet smelling myrrh, on the handles of the lock.

2 Corinthians 1:21,22 Now he which establishes us with you in Christ, and has anointed us, is God...

Galatians 5:22 But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith,

Philippians 4:18 But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odor of a sweet smell...

Revelation 5:8 And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps...

Cross References
Song of Solomon 1:2
Let him kiss me with the kisses of his mouth! For your love is better than wine;

Song of Solomon 1:3
your anointing oils are fragrant; your name is oil poured out; therefore virgins love you.

Song of Solomon 1:4
Draw me after you; let us run. The king has brought me into his chambers. Others We will exult and rejoice in you; we will extol your love more than wine; rightly do they love you.

Song of Solomon 4:9
You have captivated my heart, my sister, my bride; you have captivated my heart with one glance of your eyes, with one jewel of your necklace.

Song of Solomon 7:6
How beautiful and pleasant you are, O loved one, with all your delights!

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